Gaston Bachelard (1884-1962), French philosopher, followed a period of ruptures, that is, of conceptual and methodological changes in contemporary physics. He is one of several thinkers who presented important reflections for the understanding of contemporary atomistics. This article highlights the main philosophical reflections of Gaston Bachelard about the foundations of quantum mechanics. For that, it uses important concepts of its epistemology without which its ideas become incomprehensible. Thus, this work highlights how this science breaks with traditional scientific and philosophical ideas in the first half of the 20th century by presenting a new object of knowledge, namely, the quantum corpuscles. Furthermore, in order to characterize the philosophy of bachelardian quantum physics, according to the author, the nature of atomic particles stands out, as the scientific activity of this science in the creation of new phenomena is emphasized and its rationalism applied as philosophy is emphasized best suited to the new physics. Finally, it is emphasized in this work that Bachelard's ideas are different from other interpretations of quantum mechanics.
The machine-man of La Mettrie appears constantly connected to the cartesian animal-machine. From this relation, it is possible to inquire whether there is indeed some continuity between the Cartesian proposal and that advocated by La Mettrie or, on the contrary, whether the latter effectively represents a criticism and a rupture with respect to the former. Our interpretation is that the germ of materialism - and La Mettrie does not escape it - can only develop in the condition of breaking completely with the cartesian doctrine. So, far from there being only one step between one and another philosophical theory, what exists is a radical and giant difference. There is no theoretical continuity between the cartesian animal-machine and the lamettrian machine-man. Unlike what happens in Descartes theory, particularly, in his dualistic conception that implies a discontinuity, Machine-man establishes a continuist thesis between men and animals. For La Mettrie, the passage from animality to humanity is not a violent passage, but a gradual one.
L'intercompréhension des langues romanes (ILR ou IC) se présente comme un nouveau modèle d'enseignement-apprentissage dans le domaine de la didactique de langues étrangères. Elle est placée parmi les quatre approches plurielles existantes dans la didactique, qui compte aussi l'approche interculturelle, l'éveil aux langues et la didactique intégrée des langues. Pourtant, des barrières se posent pour son insertion dans les pratiques effectives en salle de classe, surtout dans le contexte brésilien où cette approche n'est (re)connue que dans le milieu des spécialistes en langue romanes. Ajoutons encore que dans le contexte des politiques linguistiques nationales, sa méconnaissance est une réalité. Dans cette situation, il reste aux didacticiens et aux enseignants de trouver des stratégies pour une mobilisation des principes de cette approche dans le cadre de l'enseignement des langues dites "singulières" puisque, comme le souligne Chavagne (2009), il n'est pas nécessaire de faire disparaître ce qui est déjà en place pour donner de l'espace à l'intercompréhension. Donc, dans cet article nous aimerions présenter une proposition d'application des principes de l'IC dans le cadre de l'enseignement du Français Langue Étrangère (FLE) dans le contexte brésilien. Cette proposition vise à créer des passerelles entre les connaissances préalables des apprenants (de leur langue maternelle comme d'autres langues qu'ils connaissent) et la langue française. Alors, Il s'agit de s'appuyer sur les particularités du portugais brésilien et des expériences antérieures des apprenants avec l'apprentissage des langues étrangères. Ce sont des idées qui peuvent être appliquées et adaptées par les enseignants dans n'importe quel contexte de FLE au Brésil afin de créer une ambiance motivante et enrichissante d'apprentissage de la langue.
The work of Poulain de la Barre presents the effort on the issue of gender equality. His rationalist philosophy, anchored in cartesianism developed in his speeches, proposes overcoming prejudice, regarding the place of women in society, by demonstrating that this is a truth guided by the force of opinion and custom. With the use of reason and the scrutiny of nature, knowledge would overcome inequality established in the name of humanity's progress. This text seeks to discuss about his thesis and analyze how the female condition was approached by the French philosopher.
Cet article parle de la résistance dans le mouvement psychanalytique à partir de la provocation du philosophe Jacques Derrida qu'il y aurait une résistance auto-immune de la psychanalyse, ce qui la fait donc résister à elle-même. L'objectif est d'extrapoler les élaborations sur la résistance au traitement analytique, plus ordinaires au sein de la clinique psychanalytique, pour mettre en question la discussion éthique et politique à propos de la possibilité de la psychanalyse résister à la tyrannie de l'Un. Ainsi, la psychanalyse résiste encore à la tentation d'attachement à la souveraineté ou la cruauté. Enfin, nous avons l'intention de faire valoir la puissance du multiple dans le discours psychanalytique, malgré son mouvement toujours pendulaire soit comme attendu de constituer un discours hégémonique, soit comme affirmative du multiple, en résistant à l'Un. ; O artigo discute a resistência no movimento psicanalítico a partir da provocação do filósofo Jacques Derrida de que haveria uma resistência autoimunitária da psicanálise, fazendo-a resistir, portanto, a si própria. Busca-se extrapolar as elaborações mais corriqueiras no âmbito da clínica psicanalítica sobre a resistência ao tratamento analítico, para colocar em pauta a discussão ético-política sobre a possibilidade de a psicanálise resistir à tirania do Um. Dessa maneira, a psicanálise resistiria ainda à tentação ao compromisso com a soberania ou com a crueldade. Por fim, pretende-se afirmar a potência do múltiplo no discurso psicanalítico, a despeito de seu movimento sempre pendular ora como expectativa de constituir um discurso hegemônico, ora como afirmativo do múltiplo, resistindo ao Um. ; En este artículo se analiza la resistencia en el movimiento psicoanalítico a partir de la provocación del filósofo Jacques Derrida de que habría una resistencia autoinmune del psicoanálisis, lo que le hace resistir, por lo tanto, a sí mismo. Se busca extrapolar las elaboraciones más corrientes acerca de la resistencia al tratamiento analítico en el ámbito de la clínica psicoanalítica, a poner en tela de juicio el debate ético y político sobre la posibilidad de que el psicoanálisis resista a la tiranía del Uno. De este modo, el psicoanálisis resistiría aun a la tentación de compromiso con la soberanía o la crueldad. Finalmente, tenemos la intención de hacer valer la potencia del múltiple en el discurso psicoanalítico, pese a su movimiento siempre pendular ora como expectativa para constituir un discurso hegemónico, ora como afirmativa del múltiple, resistiendo al Uno. ; This article discusses resistance in the psychoanalytic movement based on the provocation, set out by philosopher Jacques Derrida, that there would be an autoimmune resistance of psychoanalysis, thereby causing it to resist itself. The aim is to extrapolate the elaborations on the resistance to analytical treatment, which is more commonplace within the scope of the psychoanalytic clinic, in order to delve into the ethical-political discussion regarding the possibility of psychoanalysis resisting the tyranny of the One. In this way, psychoanalysis would resist the temptation to commit to sovereignty or cruelty. Finally, it is intended to assert the power of multiplicity in psychoanalytic discourse, regardless of how it constantly wavers between the expectation of establishing a hegemonic discourse, and the asserting of multiplicity, resisting the One.
Ce texte a pour but de réunir les témoignages qui nous permettent d'observer clairement que la vie associative se maintient et évolue dans différentes régions, même si l'observe un recul du français dans le réseau scolaire. Les associations sont devenues une structure indispensable pour le développement de l'enseignement de cette langue étrangère. Dans tous les pays, nous pourrons trouver des exemples de leur travail politique et pédagogique fructueux que nous allons décrire lors de cet article. Cette table ronde tient à souligner que les professeurs, par le biais du réseau des associations membres de la FIPF, mènent une action capitale en ce qui concerne l'enseignement et la formation des professeurs, donnant ainsi au français sa juste place dans l'enseignement plurilingue.
The present work addresses the relationship between the notions of reason (Vernunft) and impulse (Triebe) in Max Horkheimer. We will focus on the analysis of two texts from the 1930s to point out that the philosopher rejects the idea -typical of what he considers the bourgeois conception of reason- of a radical opposition between these concepts, since it is on its behalf that a repression of the impulsive is ussually carried in the name of an optimization of thought. Horkheimer understands that while such repression seeks to emancipate reason from its other, it produces, in fact, nothing more than an atrophy of thought. We will point out that, according to Horkheimer, the radical opposition is false for two reasons: on the one hand, because reason becomes impulsive when she limits herself to reasoning. On the other hand, because without a conscious connection between reason and impulse, reason becomes prey of irrationality. We argue that there is in Horkheimer a materialist conception of the relationship between the notions of drives and reason, according to which only the establishment of a conscious relationship between the two, which does not neglect the satisfaction of impulsive demands, can prevent thinking from becoming irrational.
Analisamos nesse artigo, as implicações e os limites da proposta para o desenvolvimento do Brasil nos anos 90 do século XX. À luz da perspectiva ontológica marxiana, nos detivemos na reflexão das políticas educacionais do governo brasileiro, e em alguns projetos desenvolvidos pelas Nações Unidas. Esses corpos legais apontam saídas para o desenvolvimento econômico e social do Brasil, através de um outro modelo de formação escolar. Confrontamos o modelo de desenvolvimento defendido pelos objetos em análise com a compreensão crítica e particular da formação histórica do Brasil. Dessa forma, concluímos que há incongruências nesse projeto, pois sua proposta não supera o lugar subordinado do Brasil frente aos países avançados do capital.
This article addresses the issue of social conflict from the epistemology of "deep disagreements". Unlike other types of disagreements, deep ones generate incommensurability and cannot be corrected through rational argumentation, precisely because it can amplify the disagreement and exacerbate the problem. At the base of these divergences lie two irreconcilable epistemological positions: infallibilism and fallibilism. The infallibilist style of argumentation is embodied in attempts to find objective truth through final and conclusive evidence. Such a position induces them to defend their own beliefs through vicious cycles that Carlos Pereda has called "argumentative vertigos", generating different silencing and devaluation strategies based on identity prejudices (a kind of "grievance" that, in Miranda's words Fricker, constitutes an act of "epistemic injustice"). Dizzying argumentation can even lead to an epistemic annihilation of the Other as a valid interlocutor. This phenomenon is presented as "epistemicide" (adapted from the Portuguese sociologist Boaventura de Sousa Santos). In this work, the analysis of the frictions, tensions and disputes that can be activated in the course of the production and validation of knowledge is taken further, to probe the conditions under which devaluation and annihilation may be perpetrated against himself. I call this phenomenon "autoepistemicide", and I draw a comparison between this concept and its concomitant in the clinical setting: that of "Gaslighting". Finally, I extract the most important reflections of the article, opening new horizons for future research.
