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Although the 'Theaetetus' puts us in an interpretive setting completely apart from the theory of Forms, we are not allowed to admit their total forgetfulness. Concepts such as 'rationality' opposed to sensible perception, and 'the indispensability of logos' as a discourse that makes true knowledge, are extremely dear to the 'Theaetetus'. Disregarding the relevance and similarity of the meaning of these concepts from maturity to old age would put us in a situation of great difficulty in explaining knowledge. It is important to emphasize here that we have chosen an intermediate perspective, which on the one hand recognizes the absence of an argument based on the classical theory of Ideas, but which includes the Platonic work under the tutelage of a systematic and holistic interpretation, according to which Plato does not abandon the metaphysical presuppositions of the intelligible forms. Far from a rupture with what was said earlier in maturity, the 'Theaetetus' serves as a theoretical complementation on ontology and epistemology, although in the 'Theaetetus', as we have said, there is no direct reference to the notions present in previous dialogues and much of the theme introduce yourself through unusual writing style and vocabulary. Last but not least, a brief analysis will be made of some passages from the final moments of the 'Sophist' in order to understand to what extent the epistemological aspect, proposed by Plato in the 'Theaetetus', can be read in the light of questions related to Being and to Not-being, since the question of 'what is knowledge' also leads us to an ontological discussion.

The french Regulation School of hetherodox economics deals with the capability of economic systems to reach stability. The economic systems does not have a tendency to equilibrium. Instead, the institutional farmework of capitalist society produces stability. Regulation Theory links the interaction of agents in a micro level to structural determinations of system development not reducible to this micro level. The evolution of capitalist systems is multidetermined. The origin of institutional forms are presented with the support of Polanyi's and Brauders contributions to the history of capitalism. At last, a discussion on the concept of mode of regulation as a hierarchical configuration of the institutional forms is made. ; The french Regulation School of hetherodox economics deals with the capability of economic systems to reach stability. The economic systems does not have a tendency to equilibrium. Instead, the institutional farmework of capitalist society produces stability. Regulation Theory links the interaction of agents in a micro level to structural determinations of system development not reducible to this micro level. The evolution of capitalist systems is multidetermined. The origin of institutional forms are presented with the support of Polanyi's and Brauders contributions to the history of capitalism. At last, a discussion on the concept of mode of regulation as a hierarchical configuration of the institutional forms is made.

The paper explores the determinants of investment in Latin America. The regressions use quadrennial panel data for the period 1970-1985 in Argentina, Brazil, Chile, Colombia, Mexico and Venezuela. The decline in private investment shares seems to result from the deterioration in the terms of trade, the decline in growth, a reduction in complementary public investment, increased macroeconomic instability, and from a large stock of foreign debt. The real exchange rate and the real rate of depreciation have no significant role in the determination of private investment

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.

This article aims to analyze one of Mészáros' criticisms of Sartre, that is, the negative determination of totality. Starting from the distinction between real and unreal, we return to the discussion between the real and the imaginary and indicate a third element, the possible, as the texture of the real. The possible characterizes the real as a movement and denotes this as a totalization. Thus, always as process and possibility, the real and the total are understood according to the freedom of the subject.

The paper presents a survey of the main theoretical schools approaching the determination of income distribution profiles. Since Adam Smith, classical political economy had its focus on the relations between functional income distribution and the development process, proposing that growth could be promoted by an increase in the profit share of national income. Keynes changed the emphasis to personal distribution that would be related to the formation of the various elements of aggregate demand. The paper ends with a brief examination of some studies on Brazilian income distribution profiles

Beginning from the reading of the Foucault studies on the self care and of Deleuze and Guattari on the body without organs, we had for purpose to trace the possible approximations between the self writing and the body without organs diary. This exercise of self writing is an exercise of constitution of bodies that, besides turning back over oneself, provides a self care in order to care for the others. We conceived the body without organs diary as an ethopoietic movement towards an ethical and esthetic dimension, but also political of life. ; A partir da leitura dos estudos de Foucault sobre o cuidado de si e de Deleuze e Guattari sobre o corpo sem órgãos (CsO), tivemos o objetivo de traçar as possíveis aproximações entre a escrita de si e o diário de CsO. Esse exercício de escrita de si constitui um exercício de constituição de corpos que além de um voltar-se sobre si, oferece um cuidado de si para cuidar dos outros. Concebemos o diário de CsO enquanto uma prática de si que oferece um movimento etopoiético na direção de uma dimensão ética e estética, mas também política da vida.

The Aristotelian phronesis of Nicomachean Ethics is at the basis of all Hans-Georg Gadamer thought, as well as of all his hermeneutical theory, in the form of a model. I show, through description, that it is a reference for the Gadamerian approach to the hermeneutical problems of the application and the nature of the hermeneutics itself. As a result, phronesis takes on a hermeneutic form insofar as it contributes to the characterization of the interpreter's application activity and to the determination of philosophical hermeneutics as praxis, which are fundamentally rooted in human finitude.

The empirical determinants of happiness in Brazil. This paper investigates the role that economic variables play in the determination of happiness, using reported happiness as a proxy to individual well-being. It uses microdata extracted from the World Values Survey for five countries, emphasizing the Brazilian case. The findings suggest that there is a positive and significant correlation between happiness and income. Unemployment is also a large source of unhappiness. In most cases, happiness appears to be positively correlated to being married. Moreover, happiness is apparently U-shaped in age (minimizing at 50's). (Rev Econ Polít/GIGA)

Les auteurs analysent les resultats des elections pour le poste de gouverneur d'etat a Rio de Janeiro en 1982. Afin de minimiser certains problemes notoires lies a l'inference ecologique, ils se servent de methodes de regression ecologique associees aux biais d'agregation spatiale. Les resultats laissent entendre que les clivages raciaux ont eu, particulierement dans le grand Rio de Janeiro, un role important et independant des clivages de classe dans la determination des suffrages attribues au candidat vainqueur, L. Brizola. La proportion de mulatres se revele etre la variable structurelle la plus relevante pour l'explication des suffrages brizolistes

The article aims to analyze the thematic approach of the of forgiveness's pathos by Nietzsche and Derrida, connecting both authors through the theoretical aspect of extra-morality of forgiveness. We sustained that both Nietzsche and Derrida explain the forgiveness's pathos, on the one hand, from a horizon in which calculation or normalization is not more adequate, in order to investigate forgiveness, insofar as forgiveness has to be situated beyond moral, juridical, religious, or even punitive justice sphere; on the other hand, both of them take distance from a reconciliatory tradition in favor of a differentiation's praxis. For this goal, the text goes through two movements: on the one hand, we explain how Nietzsche works up the issue, emphasizing the argumentative strategy of genealogy and the figure of thought of the sovereign individual and, on the other hand, the Nietzschean inheritance for Derrida and approximations of the Algerian Philosopher with the forgiveness theme.

Fifty years after the publication of Paix et guerre entre les nations by Raymond Aron, this book is a little forgotten because it is dated and is heterodox in the international relations subject. However, based on Clausewitz, Aron has presented a prudent strategy able to preserve the freedom of the European peoples which presuppose the citizens' determination to assume their duty of defense on the nation service. Aron condemns the nationalism excesses but defends the political form of nation, as well as, criticizes, on the behalf of the political autonomy, the European project of the founding fathers and defends that the Europeans should rest citizens. Adapted from the source document.

This paper evaluates the effectiveness of the minimum wage policy in various segments of Brazilian labor markets. The basic technique is to quantify corner solutions imposed by the minimum wage. These points are later used as a focalization mechanism in the simulation of upper bounds of the effects of the minimum wage on poverty measures. The authors highlight the importance of two unusual effects of the minimum wage: the high percentage of informal employees receiving exactly one minimum wage, thus enhancing the effects of the minimum wage on poverty, and the use of the minimum wage as a numeraire in wage determination, in particular within the formal sector. (Rev Econ Polit/DÜI)