In view of the current understandings of violence, which tend to present it always negatively, Nietzsche's genealogy allows us to understand that violence also has a positive character in the historical course of the West. It enabled the establishment of civilization, to the extent that it shaped a particular human type. The morality of morals and primitive law were mechanisms of violence and cruelty that made man responsible, predictable, and obedient to standards. By renouncing the immediate satisfaction of instincts, one has internalized the guilt and one has instituted the civilized man. But in this same course grew and dominated the nihilism.
Este artigo discute a produtividade de pensar a modernidade pedagógica, a partir da filosofia de Michel Foucault. Compreendendo a pedagogia como um conjunto de saberes e correlatas práticas educacionais, o artigo mostra o caráter contingente das raízes epistêmicas e epistemológicas que sustentam os discursos pedagógicos. A proveniência de tais raízes é localizada no platonismo renascentista e nas tradições judaico-cristãs. A partir dos conceitos de crítica e hipercrítica, o "pensar de outros modos" proposto por Michel Foucault é apontado como uma prática difícil, mas muito importante para a militância política.
In this paper, we will develop the Ailton Krenak's criticism to Western modernity-modernization as a monoculture of ideas that constitutes itself as a self-referential, self-subsistent, endogenous, autonomous and self-sufficient structure which does not need the help and the critic by the other of modernity. Using the notion of colonialism as theory of modernity, we will identify five fundamental problems that permeates the construction of Jürgen Habermas' theory of Western modernity-modernization, problems that justify this Ailton Krenak's criticism, namely: (a) the modernity as a society-culture marked by an absolute singularity as post-metaphysical universalism-globalism from cultural-communicative rationality, entirely different of the rest of societies-cultures as traditionalism in general based on essentialist and naturalized foundations; (c) the comprehension of the constitution and development of European modernity as an endogenous, autonomous, self-sufficient and closed movement-principle relatively to the other of modernity, totally capable of self-comprehension, self-reflexivity and self-correction from inside, by its own means, with no necessity of external help; (c) the reduction of the constitutive and distinctive dynamics of Western modernization to the notion of correlation, separation and tension-contradiction between cultural modernity and social-economic modernization, with the silencing about and the erasing of the colonialism as movement, principle and consequence of the process of Western modernization; (d) the restrictive comprehension of the constitutive and evolutionary way of Western modernization as a straight, direct and linear process which goes from modern Europe towards the First and Second Worlds, again silencing about and erasing the Third World as a constitutive part and consequence of the Western modernity-modernization as a whole; and, finally, (e) the correlation of cultural-modernity (as post-metaphysical universalism-globalism from cultural-communicative rationality) with/as humankind, the humankind as a big process of modernization, and each society-culture as a proto-modernity, which sustains and supports exactly the idea of Western modernization as the apogee of human evolution and, therefore, its universalist-globalist sense and vocation, a characteristic that is denied to the other of modernity.
In this paper, we defend that euronorcentric theories of modernity which pursuit the philosophical-sociological reconstruction of the process of the Western modernization (or European, or the evolutionary-constitutive pattern of development of the contemporary industrialized societies) are characterized for a historical-sociological blindness which is marked by three basic points: (a) the understanding of the Western modernization as a self-referential, self-subsistent, self-sufficient, endogenous and autonomous process of development, so that there would be modernity as rationalization and all the rest as traditionalism, position that, on the other hand, does not prevent the theories of modernity of correlating modernity-modernization, rationalization, universalism and human evolution; (b) the separation between cultural modernity and social-economic modernization, the first as a sphere purely normative, and the second as a sphere basically instrumental, logical-technical, with the purpose of saving a normative concept of epistemological-moral universalism which is the cultural modernity itself; and (c), as condition of that philosophical-sociological reconstruction, the erasing, the deletion and the silencing about the colonialism as a consequence of the development of the Western modernization as a whole. We argue that a Latin-American decolonial praxis has in the denounce, unveiling and deconstruction of this historical-sociological blindness assumed by euronorcentric theories of modernity in their reconstruction of the process of the Western modernization its fundamental epistemological-political starting point to become itself an alternative to the modernity's normative paradigm, to ground its (Latin-American) philosophical-sociological discourse about Western modernization and its correlation with colonialism.
Busca-se explorar, em alguns aspectos, a relação entre a pedagogia, entendida como ciência da educação, situada no campo das ciências humanas e a infância como objeto desta ciência, no engendramento da Modernidade. Discute-se, então, a "captura" da infância pelo saber pedagógico com seu estatuto de cientificidade, na emergência das ciências do homem, entendendo que a educação moderna com seu modelo escolar calcado em técnicas disciplinares e no controle faz da própria escola um laboratório para a pedagogia. Em certo sentido, indaga-se como a criança entra em cena aberta pelas ciências humanas sob o olhar da pedagogia, de maneira que o que hoje se diz sobre a criança e sobre sua própria história acaba sendo marcadamente caracterizado por concepção de uma infância atemporal, ingênua, sem voz.
At the end of centuries renewed many questions are contained in Western culture. At the end of the fifteenth century, wondered if the art about nature, through discussion on imitation and representation. The end of the century XVI announced the corporate and the sociology of images, which led to the discussion of figure and allegory in a secular and religious landscape. In this passage, this effect had to break the dogmatic systems of the Baroque and the introduction of scientific methods of production, revealing a reason for emancipation and quality consciousness of freedom as seen by a world of aesthetic awareness and distinguished by the dominance of progress.
This study intends to show an interpretation about modernity and the transition from this to postmodernity based on the philosophy of two contemporary authors, namely the French philosopher Luc Ferry and the Italian philosopher Gianni Vattimo. It will be observed that among the authors, despite a few points in common, there is a difference of views and understanding of the historical, political and societal issues that marked modern society and, later, postmodernity. The key to reading will be the concept of nihilism, which in Ferry gains a connotation of strength and maintenance of hard truths, which, according to him, characterizes modernity; while in Vattimo this nihilism is the breaking of these modern structures and the guarantee of postmodernity as a moment of overcoming metaphysical truths. In sight of this scenario, we will examine the limits of the proposal of Ferry that is bound to a criticism of the nihilism realized by Nietzsche, disregarding, however, the statement that the announcer of the death of God does of an active nihilism.
The present text, whose title is "The camp as nomos biopolitic of modernity and the figure of the Muslin", has the general objective of examining the notion of camp as biopolitical in modernity, according to the statements of Giorgio Agamben's work, highlighting the figure of the Muslim as its inhabitant and as a paradigm of the naked life (nuda vita) in opposition to the form-of-life. In order to achieve the proposed goal, we began by approaching the concepts of bare life and biopolitics in Agamben, indicating some of its interlocutors such as Michel Foucault and Hannah Arendt. Next, we analyze the concept of field, which characterizes the state of permanent exception in modernity, and the figure of the Muslim, within him. Finally, we present brief considerations about the enigmatic notion of form-of-life, with hyphen as opposed to naked life, insofar as one renders inoperative the politicization of life (zoé), biopolitics.
Circumscribing the scope in which atheism can be understood, namely, in the sphere of customs, religious, political and theological conventions, and even in the field of temperaments and characters, from Pensées diverses sur la comète to Continuation des Pensées sur la comète, and the Réponse aux quéstions d'un Provincial Bayle erects, substantiates and radicalizes the link between atheism and virtue, understanding here atheism under a practical approach, that is, in relation to the attitude of those who live as if a god did not exist, minimizing the value of its effectiveness over human conduct. However, such a position is no less endowed with virtue, once such a term is understood as a perpetual disposition to perform certain moral acts and having as purpose the acts of practical life, such as justice, honesty, courage, friendship, among others.
Este ensaio pretende ser uma reflexão sobre a forma como os valores éticos, estéticos, filosóficos e religiosos estão a ser substituídos por uma ideologia pós-moderna, levando o indivíduo a experimentar novas extensões do seu outro «eu» à medida que vai eliminando a fronteira entre a bios e a techne. Embora possamos constatar que as máquinas tendem a caminhar para uma forma cada vez mais humana, sobre a situação inversa, o seja, sobre o homem se transformar na máquina, pouco se tem debatido. O avanço da tecnologia parece indicar que, com o passar do tempo, iremos ter nos nossos corpos tecnologia que irá criar uma simbiose perfeita entre o homo humanus e o homo numericus, distanciando-nos da figura criada por Deus, aproximando-nos de uma figura trans-humana, criada pelo próprio homem, que um dia, também ele quis ser Deus, abdicando da sua essência pela «promessa» de uma vida eterna.
