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The article aims to identify as the main passions that run through the Hobbesian theoretical corpus. To this end, the exhibition will begin by analyzing the mechanism of the passions founded by the author. Next, it will be highlighted how unbridled passions make peaceful coexistence between individuals unfeasible, establishing a scenario in which conflicts are inevitable. Two passions will be analyzed in more detail: vainglory and fear. After emphasizing that the Hobbesian man tends naturally to his own benefit, to competition and to domination, representing a threat to the other, it will be pointed out how the State asserts itself as the necessary that aims to discipline like passions. This part of the argument will analyze as desirable passions for the maintenance of civil life, with emphasis on hope, the desire for comfort and delight, the desire for knowledge and the arts, as well as for fear and vainglory itself.

Immaterial substances are not composed of sensitive matter, they do not start from beings; they are directly intelligible. Knowledge thus needs another way to apprehend them. Tomás, still in article 7 of question 84, seems to see this path from the thinker Dionísio Areopagita, who, when considering names for God, in his treatise Divine Names, listed the possibilities of knowledge for the human intellect before the first substance. There are three: knowledge because of, through eminence, surpassing or through denial or removal. In Dionysus, to know God negatively means to say that all that can be said about his nature is what He is not. Tomas expands the principle to immaterial substances in general and there is the possibility of transposing the theological mode of the Areopagite into a gnosiological mode, in which immaterial substances, understanding them as all that are immune to any change and movement of matter, assume a possible apophatic character and yet they can be affirmed as notions of understanding.

This article aims to rescue the principles of Natural Theology in the thinking of Thomas Aquinas regarding the possibility of a rational knowledge of God. Thomas, influenced by Aristotle's philosophy, will claim that for the reason he can arrive at the certainty of the existence of God. Certainty that is evident, but that needs to be demonstrated. To this end, it elaborates five ways, called evidence, to prove the existence of divinity, always based on the assumption that all rational knowledge has its origin in experience. All the work of Thomas Aquinas has a continuity in contemporary philosophy, being studied and developed by several authors who give form to the Thomist movement, particularly in dialogue with other sciences.

A gestão das políticas migratórias constrói a imigração como um problema, sobretudo quando esses corpos moventes participam de disputas e rupturas sociais nos espaços urbanos. Este artigo, em contrapartida, assume o desafio de tomar o fenômeno migratório como perspectiva. William I. Thomas e Florian Znaniecki (1974) se tornaram um marco dos estudos migratórios especialmente por consolidarem uma metodologia de pesquisa na qual a descrição densa de uma situação social foi construída dando notória ênfase ao que mulheres e homens diziam sobre eles próprios. É uma proposta de apreender a migração pelos seus trânsitos e, sobretudo, como uma experiência subjetiva a partir das relações tecidas por migrantes, das redes por eles agenciadas e de suas narrativas. Objetiva-se delinear e disputar uma epistemologia sobre os movimentos migratórios contemporâneos, de modo a resgatar a potência proeminente dessa etnografia clássica: pensar a partir dos migrantes como viés metodológico e como prática política.

A gestão das políticas migratórias constrói a imigração como um problema, sobretudo quando esses corpos moventes participam de disputas e rupturas sociais nos espaços urbanos. Este artigo, em contrapartida, assume o desafio de tomar o fenômeno migratório como perspectiva. William I. Thomas e Florian Znaniecki (1974) se tornaram um marco dos estudos migratórios especialmente por consolidarem uma metodologia de pesquisa na qual a descrição densa de uma situação social foi construída dando notória ênfase ao que mulheres e homens diziam sobre eles próprios. É uma proposta de apreender a migração pelos seus trânsitos e, sobretudo, como uma experiência subjetiva a partir das relações tecidas por migrantes, das redes por eles agenciadas e de suas narrativas. Objetiva-se delinear e disputar uma epistemologia sobre os movimentos migratórios contemporâneos, de modo a resgatar a potência proeminente dessa etnografia clássica: pensar a partir dos migrantes como viés metodológico e como prática política.

The present article aims to sketch a parallel between two works of political philosophy: the unfinished pamphlet "From the Kingdom or Government of the Princes to the King of Cyprus" by St. Thomas Aquinas, and the well-known "The Prince" by Niccolo Machiavelli. The collation of texts allows direct approximations between two distant philosophical moments through the similar theme, through the philosophical treatment of the classical tradition, and through the subtlety of the argument that relates the common good to the private, in the political relations. The analysis is divided into two thematic parts: the definition of ruler, and the characteristics of his craft. In Thomas, the influence of Aristotelian politics is articulated with the way in which the private purpose of the ruler is established in a hierarchy of ends that justifies the government and is directed to the common good. In Machiavelli there is a different reception of ancient thought, connected with Roman rhetoric, and a hierarchy of ends, which is directed, similarly to the Tomasian, for the common good, but with a different treatment as to how public good relates to the private good of both the ruler and the people subjected to him. From this comparison we conclude that there is a need to establish the complexity of political philosophy in the passage from the middle ages to the renaissance that removes the idea of ​​a total rupture and allows us to understand how the modern age keep medieval elements and develops them much more than abandon them.

Der Artikel kritisiert das europäische Entwicklungsmodell (als Vorbild) und spricht von der Irrationalität des freien Marktes (der nach dem Recht des Stärkeren funktioniert). Der Autor arbeitet die Notwendigkeiten eines alternativen Entwicklungsweges heraus: autonome nationale Entwicklung, strukturelle Transformation zur besseren Erschließung der Produktivkräfte, Vorrang der Nahrungsmittelproduktion im besonderen und der ländlichen Entwicklung im allgemeinen. (DÜI-Kör)