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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 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 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.

Richard Rorty (1931-2007) stood out as a relevant thinker of contemporary political life, in addition to building a framework of ideas of language, culture, freedom and solidarity. One of his most recurrent banners was the primacy of literature over philosophy and freedom over truth. For the purposes of this article, we start with excerpts from Rorty's interview by Helmut Mayer and Wolfgang Ulrich, compiled in the text It's good to persuade, in Take care of freedom that the truth will take care of itself. In addition to this text, we also use Philosophy and social hope (from 1999), and, in particular, Education as socialization and individualization (from 1989), a text in which the author, moving away from the enchantment of traditional philosophy and defending the adoption of a philosophizing, primacy of freedom the edifying truth, by dogmatic, over a markedly essentialist and anti-foundationist posture.

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.

This paper seeks to present in detail Silvia Federici's considerations about neoliberalism, having as a center of discussion the way in which the body, reproduction and daily life are mobilized by the author. In this perspective, a materialistic condition of the way of becoming possible of individuals will be presented to the extent that we are fundamentally bodies whose connection to social totality is mediated by rooting in the situated particularity of daily life. Therefore, also dialoguing with other authors such as Simone de Beauvoir, Rosa Luxemburgo and Henri Lefebvre, it is a question of presenting the development of a perspective that places the daily reproduction of life as a central productive force for the social being and, sedimented as habits in the body, produces and reproduces ways of being, the basis from which considerations about neoliberal logic will be understood, and thus, the importance of Federici's feminist critical approach to the capitalist mode of production will be marked.