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The paper intends to expose the initial features of Heidegger's hermeneutic phenomenology from the criticism made by the author to the critical-teleological method of Baden Neokantism in the 1919 lecture 'The Idea of ​​Philosophy and the Problem of Worldview'.

The article discusses how Judith Butler's theory of gender, mainly based on what the author called metaphysics of substance, operates a desontologization of sex-gender experiences. For this, it exposes how Butler operates the desontologization of the gendered subject, through her feminist critique of the idea of ​​subject conceived from the mark of sexual difference. Later, it dedicates to what Butler called the "metaphysics of substance", seen as what sustains, within the framework of the binary sex-gender system, the idea of ​​natural difference of bodies, a moment in which the author resorts to the genealogy of morals developed by Nietzsche to justify her genealogy of gender and bodies, seeing these as inseparable, which is why she concludes that, in the manner of gender, the production of bodies occurs in a performative way through contextualized recitations that establish the boundaries of human intelligibility and that, therefore, it is subject to transformation.

A construção de um projeto de nação brasileira se deu na primeira metade do século XIX, em meio a um período de turbulências. Nesse período, foram criados os cursos de Direito em Olinda e São Paulo, além do Instituto Histórico e Geográfico Brasileiro. Após 22 anos de precariedade, o curso de Olinda foi transferido Recife, e foi quando, em 1870, Silvio Romero anunciou um conjunto de ideias cientificistas, inaugurando uma nova fase da historiografia brasileira. Ele propôs uma tríade racial como formadora do povo brasileiro, e para estudá-la recorreu ao folclore, tendo como objetivo compreender a contribuição cultural de cada raça para formação do povo brasileiro analisando homem e natureza. Essa sugestão aparece nas obras de Felisbelo Freire e Euclides da Cunha que tomamos como exemplo para investigar a repercussão do pensamento de Romero. Está pesquisa está pautada por uma sociologia do conhecimento de Mannheim, preocupada em investigar como as verdades são construídas em tempos de turbulência social. E, assim, a passagem do império à república é significativa para a dicotomia entre tradição e modernidade, sertão e litoral.

This article aims to highlight the value attributed to art, especially music, by Arthur Schopenhauer. The author's relationship with the philosophy of Fichte and Schelling will be articulated, contextualizing his thinking with the german romantic movement. Moreover, by presenting his aesthetic hierarchy, some fundamental aspects of the author of The world as will and representation will be pointed out, insofar as this duality is also pointed to when referring to the different artistic styles.

In 'The Oxford Handbook of Wittgenstein', Michael Potter's essay 'Wittgenstein on mathematics' offers not only an analysis on why Wittgenstein's philosophy of mathematics is so controversial among philosophers and mathematicians but also justifies such controversy. For that purpose, Potter emphasizes that Wittgenstein's discussions on math are unfinished. This article sheds light on some inconsistencies and contradictions pertaining Wittgenstein's mathematic thoughts which, although reinforcing the decade-long criticism on the author, did not interest scholars as much as Wittgenstein's comments on Kurt Gödel's incompleteness theorems and his dialogues with Alan Turing on the foundations of mathematics.

The notion of 'epistemic community' is crucial for the characterization of observability, a cornerstone for Bas van Fraassen's constructive empiricism. As a matter of fact, 'observable' is, to him, a short for 'observable-by-us'. In this work, it will be shown that the alleged rigidity of the author of 'The Scientific Image', apparently not very keen to admitting changes in the epistemic community (constituted - according to him - by the human race), is actually an assumption of modesty and good judgment; it means recognizing that scientific enterprise is just a human activity, among many others.

The work recovers affective-sexual trajectories of black Brazilian women from different socioeconomic contexts and generations and analyzes subjective and interpersonal experiences in the online world and beyond. The author takes a look at the issue centered on the intersectionality of gender and race and establishes a useful dialogue with canonical works of Brazilian social thought, gender studies and black feminism. The complex, multidimensional and sensitive approach to the theme investigated explores the delicate weaves of subjectivity and intimacy to unveil how the articulation of gender and race in Brazilian society establishes ways of seeing, being and feeling, crystallizing bonds and separations.

This essay intersects literature and epistemology in order to understand what it means to take "The left hand of darkness" (1969), as proposed by the author Ursula K. Le Guin, as a thought experiment. As we look at Science Fiction as a literary genre and how it relates to the notion of thought experiment, we conclude that Science Fiction authors, through the imaginary displacement they perform as they create people, worlds, political organizations, and explore the relations between subjects within these imaginary structures, also draw thought experiments that are able to deal with important aspects of the human experience.

In this article we seek to analyze the senses of the anthem composed for the city of Feira de Santana, Bahia, in 1928, by poet and conductor Georgina Erisman. It is an exercise in interpreting the symbols and meanings of the work (the anthem) and how the author sought to represent this city based on a set of elements that defined local identity in the early twentieth century. Such elements went through their commercial vocation, their religiosity, their femininity and even their climate, among others. A set of images whose meaning has been almost completely lost to later generations, even though the anthem is still one of the city's official symbols

Montaigne and Diderot were philosophers, humanists, and defenders of critical skepticism. His writings are characterized by a fluid, private, and comic writing style. In Diderot we see a philosopher playwright, author and critical theatrical. In Montaigne a non-academic philosopher, a magistrate averse to the perfectionism of scholastic philosophy, which instituted a new style of writing. There is a common trait in how they both understand philosophy. For Montaigne and Diderot, ethics and aesthetics are two domains of philosophy that have a close relationship. The work of art is an essential element that has the power to awaken the human spirit and lead it to the experience of true virtue.

This paper aims to present the ethical thinking of Simone de Beauvoir as it is exposed in her book 'Pour une morale de l'ambiguité'. In this book, the author retakes her understanding of the human existence given in her previous text, 'Pyrrhus et Cinéas', unfolding better her analysis and presenting an ambiguous ethical principle as universal and singular at the same time from which an ethics consistent with human existence would be outlined. Thus, we will seek to characterize properly how Simone de Beauvoir understands this ethics of ambiguity, fundamentally from the comprehension of the affirmation that "to will oneself moral and to will oneself free are one and the same decision".

This article analyzes the role played by the State Council of D. Pedro II in combating the international slave trade. Until the mid-1850s, the slave trade was presented as a problem of difficult resolution for Brazilian elites due to a number of factors: as constant threats from the English government, the importance of slave labor in the country's economic structure and in political lobby of slaves owners. England was asserting its economic and military status as a global power to impose on Brazil an end to the interatlantic slave trade. Due to the international pressures suffered by Brazil, the continuity of trafficking has become a matter of concern for national elites. The theme provoked a wide debate in the sessions of the Full Council. The English interventionist stance was severely criticized by the councilors for violating national sovereignty. From the Eusébio de Queiróz law, the Council of State acquired a new configuration not provided for the Constitution: to judge and punish, in the second instance, those involved in the slave trade. In order to guarantee effective punishment for traffickers and to appease the international pressure suffered by Brazil, the State Council tried to attract the processes related to trafficking to its jurisdiction. Punishing those involved in this type of trade was not an easy task due to the complicity and collusion of local authorities. The present text is part of doctoral research developed by the author when turning to the theme of slavery. At the theoretical level, the author seeks to realize an interface between the field of History and Social Sciences, particularly Political Science. This work uses a wide bibliographic collection, in addition to a series of primary sources, in particular, the Minutes of the Council of State.

This essay wishes to debate the concept of History in Karl Marx's work, in opposition to the "end of History" theory proposed by Francis Fukuyama. In a historic setting that involved the end of the communist era in the Soviet Union and in Eastern Europe, the American author introduces his ideas about the victory of liberal democracy being the culminating point in the history of humanity. Well, to what extent is it possible to consider a system like the one advocated by Fukuyama as the ultimate goal of mankind? Furthermore, to what extent can we consider that there actually is a goal that humanity is seeking to achieve? This essay intends to answer these questions through a Marxist understanding of History.

In this article we intend to analyze the relationship between science and values from the philosophy of Hans Jonas. It starts with an analysis of the change identified by the author with regard to the new status of knowledge in modernity, which gives rise to the so-called technobioscience, born from the articulation between knowing and doing, in view of a new power. It is about showing how the old formulation of knowledge as contemplation gave way to the utilitarian idea of knowledge as exploration, although in such a version, the claim of neutrality and absolute freedom is maintained, characteristic of the old moral island represented by knowledge pre-modern. Jonas argues in favor of an articulation of technobioscience with ethics, in order to provide the values capable of guiding knowing, doing and power in technological civilization.