Suchergebnisse

The public space is the stage for the most varied conflicts, resulting, in certain cases, in violence. However, it is in this space that men experience freedom, expressing themselves in front of plurality of opinions. As it is a space for free expression, our actions and opinions are not always received without contradiction, arousing resentful feelings. Following Arendt's thinking, the public space is the arena in which everyone should manifest themselves spontaneously, showing themselves from their uniqueness before the plurality that characterizes the community. As it is a space for the expression of the individual, guided by freedom and plurality, the individual's action is irreversible and unpredictable, enabling a cycle of misunderstandings and violence. Consequently, there is no way to prevent conflicting emotions from being fed by the damage originated from political action. According to Arendt, resentments are emotional states peculiar to human beings, facilitating common understanding and coexistence. Thus, resentment can lead to acts against injustice, with punishment and forgiveness, enabling a new beginning. However, there are acts that are not in keeping with forgiveness, such as the crimes perpetrated by Nazism, whose relationship established among men was not human. In the face of the absurdity of the situation, on which there is no way to judge, forgiveness has no place, closing the doors to a new beginning. Anyway, this text intends to explore the role of resentment as a factor that enables the survival of public space, but that can also lead to its destruction.

Examines dimensions of "culture shock" in context of the Sept. 11, 2001 terrorist attacks on the US, focusing on Islamic societies' resentment, Islamic fundamentalism, concept of civilization, and other issues.

The dissemination of hate in social media is investigated with special emphasis on its functioning mechanisms. The concepts of contagion and resentment are studied through the works of Gabriel Tarde and Nietzsche. Tarde conceives the suggestibility of beliefs and desires (imitation) as the driving force of the socius production. Viralization becomes a vector of production of unstable homogeneities, under the mobile background of differences. Nietzsche dissects the logic of operation of resentment, and highlights the invention of dichotomic relations ruled by negativity which generates moral values as well as we and other polarizations. The analysis of the molecular plane is privileged, in a politics of affects. ; Investiga-se, em perspectiva filosófica, o fenômeno da disseminação de ódio nas redes sociais, com ênfase em seus mecanismos de funcionamento. São convocados os conceitos de contágio e ressentimento na esteira de Gabriel Tarde e Friedrich Nietzsche. Tarde concebe a sugestibilidade de crenças e desejos (imitação) como força motriz de produção do socius. A viralização torna-se vetor de produção de homogeneidades instáveis, sob fundo móvel de diferenças. Nietzsche disseca a lógica de operação do ressentimento, enfatizando a invenção de relações dicotômicas regidas pela negatividade, criando tanto valores morais quanto a polarização nós e outros. Privilegia-se, assim, a análise do plano molecular em uma política dos afetos.

Friedrich Nietzsche said that transcendence and the negation of life, both proper of the autophagy of the West's reactive nihilism, were product of an excess of memory, embodied in resentment and "vengeful soul". On the other hand, to the Yanomami shaman Davi Kopenawa, indigenous leader and author of The Falling Sky together with the anthropologist Bruce Albert, the forgetfulness of the White people (nape pë) is responsible for their own decay - a decay that carries all non-White people with itself in a dizzying environmental and pandemic cataclysm of earthly scales; this is what Kopenawa and the Yanomami people call "falling sky". In this paper, one intends to deal with this equivocal and perspectivist sense of oblivion, as one sees in it a crucial philosophical question: how to understand the double crossing between oblivion and memory when one quits the Western philosophical discourse and goes on to the sayings of a Yanomami thinker? Was there an equivocation of oblivion at stake, in the sense that forgetfulness is always different depending on its direction?