The world of work has been severely affected by the COVID-19 pandemic due to the high instability observed in the labor market, bringing several new challenges for leaders and employees. The present study aims to analyze the role of organizational and job resources in predicting employees’ job insecurity during the first wave of the COVID-19 outbreak, through the mediating role of work engagement. A sample of 207 Portuguese employees participated, of which 64.7% were women. Data was collected using an online (...) survey, including self-report measures of organizational resources, job resources, job insecurity, and work engagement. Data showed that job and organizational resources negatively influenced job insecurity. Moreover, work engagement was a significant mediator of the relation between performance feedback and job insecurity. Findings suggest that investing in job and organizational resources can act as protective factors to minimize feelings of job insecurity. Likewise, leaders should foster work engagement among employees to help them balance the relation between these resources and job insecurity, especially in crisis situations. Overall, this study takes a new, underexplored perspective, theoretically bridging organizational and job resources with job insecurity and work engagement during a time of great uncertainty, such as the COVID-19 pandemic. (shrink)

This article proposes, with a focus on discussions around norms and bodies, to expose the conceptions of power, as well as the application of its concept, in Michel Foucault and Judith Butler. It begins by exposing the conception of power found in Foucault. After that, the connection between Foucault's thought and Butler's thought begins, explaining how Foucault's conception of power is inserted in the North American philosopher's theory of gender. Finally, the appropriations made by Butler of Foucault's thought regarding the (...) productive aspects of power in the fabrication of intelligible genres are exposed. (shrink)

This article discusses how to deal with the relations between different cultural perspectives in classrooms, based on a proposal for considering understanding and knowledge as goals of science education, inspired by Dewey’s naturalistic humanism. It thus combines educational and philosophical interests. In educational terms, our concerns relate to how science teachers position themselves in multicultural classrooms. In philosophical terms, we are interested in discussing the relations between belief, understanding, and knowledge under the light of Dewey’s philosophy. We present a synthesis (...) of Dewey’s theory of inquiry through his naturalistic humanism and discuss its implications for the concepts of belief, understanding, and knowledge, as well as for the goals of science teaching. In particular, we highlight problems arising in the context of possible conflicts between scientific and religious claims in the school environment that result from totalitarian positions. We characterize an individual’s position as totalitarian if he or she takes some way of thinking as the only one capable of expressing the truth about all that exists in the world, lacks open-mindedness to understand different interpretative perspectives, and attempts to impose her or his interpretation about the facts to others by violent means or not. From this stance, any other perspective is taken to be false a priori and, accordingly, as a putative target to be suppressed or adapted to the privileged way of thinking. We argue, instead, for a more fallibilist evaluation of our own beliefs and a more respectful appraisal of the diversity of students’ beliefs by both students and teachers. (shrink)

Assuming that Aristotelian ethical thought is specifically related to the problem of stability and permanency of Polis, this paper researches the relationship between the human soul and the ethical-political order. Ethical life is described as an on-going process whereby we learn how to think and desire, due to the experience of each particular situation. Ethics shows the human life as a progressive assimilation of ethical-political order in which one becomes the man one is. But, on the other hand, it also (...) shows that any order owes itself to the character of men who take part in it. Interiorising of customs – the purpose of ethical process of personal constitution – forms the man (character is built from the communitarian experience). The virtuous man’s soul is the strongest guarantee againstruination that always threatens Polis. The affirmation of a good life as a happy life in virtue – as the permanent and stable activity according to virtue – assures political order’s stability and the permanence of the Polis. This leads to a reflection about how much Politics owes Ethics: the possibility of the most esteemed idea in Aristotelian political discourse (the permanence of Polis) depends on the ethical process of human soul’s construction. The soul belongs to the order just as the order belongs to the soul. Seen as a virtue, Justice is a certain configuration of the soul (of desiring, thinking and even of feeling) of a man. The abandonment of that incarnate old conception of Justice is strictly related to the contemporary crisis of Law, whose weaknesses in legitimacy and efficacy are evident. (shrink)

Much more than their machinic reality, current iterations of AI rely on imagined divisions of human and non-human properties and skills that have genealogical ties to colonization. For this reason, research efforts have recently been made to historicize these imaginaries, connecting them to colonial ideals that delegate black and brown colonized people into the realm of the non-human. Atanasoski and Vora (Surrogate humanity. Race, robots and the politics of technological futures, Duke, Durham and London, 2019) have called this a “surrogate (...) humanity”, where narratives of autonomous technologies function to disappear precisely the formerly colonized peoples that are enveloped in its production process. At the same time, the gendered and racialized roots of this maternal figure represents an opportunity to uncover and critique the invisibilization of embodied resources necessary to produce AI, precarious bodies labouring to produce algorithmic infrastructures in a manner that can be considered in a genealogy of carework and reproduction. These genealogies complicate the detachment suggested by the surrogate figure and go beyond it to proclaim a more generative function of the relationship between the black maternal figure and AI. The article analyses Tabita Rezaire’s multi-media artwork Sugar Walls Teardom to think through decolonial and queer renderings of the black female bodies upon which technological imaginaries rest, to extend beyond AI surrogacy and towards notions of kinship, care and world-making by producing an AI aesthetics that is relational, embodied, and celebratory of other ways of liveness. (shrink)

Nietzsche was a severe critic of German Idealism, but what exactly is the relation between his thought and theirs? Papers from leading specialists in Kant, Hegel, Schelling, Schopenhauer, Kierkegaard and Nietzsche contribute to a clearer understanding of the differences and affinities between Nietzsche's philosophy and that of his predecessors.".

We propose here the first translation into Portuguese of Giovanni Pico della Mirandola’s small treatise De Ente et Uno (1491). The translation is preceded by a brief presentation in which the work is contextualized within the scope of the thought of its young author and in the Florentine philosophical environment of the end of the Quattrocento. In the aftermath of the controversies between defenders of Plato and defenders of Aristotle, a quarrel brought by Greek and Byzantine intellectuals into Italy, who (...) exacerbated the differences between the two philosophers, there were also others who tried to show the essential concord between them, a purpose of which Pico’s treatise is one of the most expressive and relevant documents, seeking to prove the equivalence between Plato’s One and Aristotle’s Being. (shrink)

Comment Martin Heidegger (1889-1976) a-t-il conçu notre relation avec l'altérité? Il s'agit d'abord de retracer l'apparition de cette question chez Heidegger et la manière dont il a pensé le rapport du soi aux autres à travers une analyse de ses cours de jeunesse. À cette époque, il avance une nouvelle conception du phénomène intersubjectif qui rivalise d'inventivité avec celle de Husserl. Pour Heidegger, l'intersubjectivité n'est pas extérieure, mais constitutive des sujets. Le sujet humain n'est plus compris comme une entité close (...) sur soi, mais comme une existence ouverte dans un monde partagé avec les autres. Puis il s'agit d'exhiber certaines antinomies qui hantent la pensée de Heidegger : s'il lui revient d'avoir préparé la voie intersubjective, il est en revanche le premier philosophe ayant expressément prôné une méthode solipsiste comme moyen d'accès à l'être soi, à l'ipséité. Les conséquences politiques de cette thèse émergent dès le début des années 1930, au moment où Heidegger soutient le national-socialisme. Aborder ces thèmes rend possible le dépliage d'un éventail de problèmes liés aux multiples avenirs de la philosophie phénoménologique."--Page 4 of cover. (shrink)

In this paper, we connected Zeno’s paradoxes and motions with the viscous friction force \. For the progressive version of the dichotomy paradox, if the body speed is constant, the sequences of positions and instants are infinite, but the series of distances and time variations converge to finite values. However, when the body moves with force \, the series of time variations becomes infinite. In this case, the body crosses infinite points, approximating to a final position forever, as the progressive (...) version of the dichotomy paradox describes. The same procedures with constant speed and motion with force \ result in different spatial sequences and the same series for the regressive version of the dichotomy paradox. Nonetheless, the regressive version of the dichotomy paradox does not describe a body that approximates a final position forever. Finally, for the Achilles paradox, we find the positional and temporal sequences of the man and the tortoise at constant speeds. Analogously to the progressive version of the dichotomy paradox, the positional and temporal sequences are infinite, but the spatial and temporal series converge to finite values. If Achilles and the tortoise are identical points that move with force \, and the turtle’s position in function of time presents a temporal advantage, the man and the animal will cross successive infinite places forever, and the quick hero will never overtake the slow reptile, as the paradox described. We conclude that the progressive version of the dichotomy and Achilles paradoxes can describe motions when the force is \. (shrink)

This article aims to show the objections made by Arthur Schopenhauer (1788-1860) to Immanuel Kant’s doctrine of right (1724-1804). Based on the main Schopenhauer’s work we’ll be able to explain the five points of disagreement between Schopenhauer and Kant: (i) Kant tries to separate right sharply from ethics; (ii) the definition (Bestimmung) of the concept of right; (iii) the right to property (what is the basis of this right and if its exists outside the State); (iv) the purpose of the (...) State; and (v) the right to punish. (shrink)

No Discurso sobre as Ciências e as Artes, seu primeiro discurso, Rousseau defende a polêmica tese de que o progresso das ciências e das artes, contrariamente ao que pretendia o Iluminismo, estava contribuindo mais para a degeneração dos costumes e da sociedade do que para seu aperfeiçoamento. O Primeiro Discurso foi escrito em 1749, há quase 300 anos. Nesse período, a ciência e a nossa compreensão sobre ela mudaram profundamente. Mais importante, nesse período surgiu da ciência algo imprevisto para Rousseau (...) no Primeiro Discurso: a tecnologia moderna. A proposta deste trabalho é, pois, revisitar as críticas de Rousseau à ciência com um olhar contemporâneo, buscando avaliar o quanto daquelas críticas ainda faz sentido nos panoramas científico e social atuais. Para tanto, classificamos esquematicamente as críticas de Rousseau em dois grupos: as que acusam a inutilidade das ciências e as que acusam como nociva a sofisticação que as ciências produzem na sociedade. Defenderemos que o surgimento da tecnologia moderna tornou obsoletas as críticas quanto à inutilidade ao mesmo tempo que potencializou as críticas quanto à sofisticação. Assim, uma parte importante de suas críticas à ciência pode ser recuperada, vestida em nova roupagem e aplicada justamente na crítica à tecnologia. (shrink)

Increasingly, companies implement social and environmental standards as instruments towards corporate social responsibility in supply chains. This is based on the assumption that such standards increase legitimacy among stakeholders. Yet, a wide variety of standards with different requirement levels exist and companies might tend to introduce the ones with low exigencies, using them as a legitimacy front. This strategy jeopardizes the reputation of social and environmental standards among stakeholders and their long-term trust in these instruments of CSR, meaning that all (...) expenses for their implementation are of no avail for the companies. Therefore, this paper highlights which criteria are important for the selection, implementation and improvement in order to achieve a company's aim, but also to strengthen the legitimacy of social and environmental standards. This research is based on conceptual thought and some existing empirical research, comparing four different social and environmental standards, revealing weaknesses and strengths. It exposes the basic conditions for the success of such standards among stakeholders and identifies the need for more empirical data. (shrink)

IntroductionPrevious studies on metacognitive ability were explored using self-report questionnaires that are difficult to adequately measure and evaluate when the capacity for self-reference is undeveloped. This study aimed to validate the Congruency-based Metacognition Scale to measure metacognition and the feeling of confidence abilities and to investigate the development of metacognition during adolescence.MethodsThe CMS was administered to 633 child–parent pairs in Japan. The CMS metacognition score was assessed based on congruency scores between the self-report of the child from a third-person perspective (...) and the parent’s report from the first-person perspective. The CMS self-judgment accuracy score was assessed by the congruency scores between the children’s self-report from the 1PP and 3PP. For both measures, the more distant the 3PP on the self-report was from the 1PP on the parent’s report and child self-report means low ability. An exploratory factor analysis was conducted to examine construct validity and then a confirmatory factor analysis was used. Criterion validity was examined by calculating Pearson’s correlation coefficients with scores on the Beck Cognitive Insight Scale and Autism Quotient. We used intraclass correlation and Cronbach’s alpha to examine the test–retest and internal consistency reliability.ResultsBased on the results of the EFA and CFA, we adopted one factor structure with five items. The CMS metacognition and CMS self-judgment accuracy showed evidence criterion validity, exhibiting significant correlations with the BCIS self-reflectiveness and self-certainty scores, respectively. Regarding to the AQ, only the CMS metacognition score had significant correlations with the social skills and total scale score. The test–retest reliability showed adequate. Adolescents were found to have significantly lower metacognitive ability compared to young adults.ConclusionCMS could be a valid and reliable measure to examine metacognitive abilities for adolescents. (shrink)

Resumen El sentimiento trágico de la vida fue una de las grandes aportaciones filosófico-religiosas de don Miguel de Unamuno. Si es cierto que, al lado de su concepción trágica de la existencia, se yuxtaponen conceptos tan fundamentales y decisivos como los de conatus essendi, lucha por la vida, fe y Dios, en el presente estudio nos ceñiremos a la relación polémica y angustiada que la pistis mantiene con la gnosis o, si se quiere, que la fe mantiene con la razón (...) en cuanto al destino último de las conciencias individuales. Con ello intentaremos poner de relieve los rasgos más característicos y simbólicos de la existencia humana así como la conceptualizó Unamuno en su época finisecular decimonónica, cuando el positivismo y la fenomenología impugnaban la metafísica como rama legítima del conocimiento.The Tragic Sense of Life was one of Miguel de Unamuno’s great philosophical-religious contributions. It is true that next to his tragic conception of existence we find juxtaposed concepts as fundamental and decisive as those of conatus essendi, life struggle, faith and God, but, while admitting these, in the present study we address only the polemical and anguished relation that pistis has with gnosis, or in other words, that faith has with reason, in relation to the ultimate fate of individual consciences. Thus we attempt to highlight the most characteristic and symbolic traits of human existence as conceptualized by Unamuno at the turn of the 19th to the 20th century, when positivism and phenomenology seemed to challenge metaphysics as a legitimate branch of knowledge. (shrink)

A partir da temática abordada no filme Gattaca - a experiência genética , que trata de uma sociedade adepta da eugenia; mostraremos quais são as implicações morais que essa prática pode ocasionar em uma sociedade, bem como as diversas discriminações. Em contra-argumento a essa prática, abordaremos a teoria de Peter Singer em prol do princípio da igual consideração de interesses, demonstrando que dessa maneira teríamos sociedades menos discriminatórias. Enfim, queremos mostrar que caso não nos alertemos para as questões abordadas por (...) Singer, nós, agentes morais, faremos emergir uma sociedade preconceituosa, tal como vemos no filme Gattaca.: From selected themes in the movie Gattaca - A genetic experiment that describes a eugenics society, we will show what are the moral implications of the eugenic practice to the society as well as its several kinds of discrimination. We will argue against such practice by appropriating Peter Singer’s theory on behalf of the principle of equal consideration of interests by showing that societies based on it would be less discriminatory. Finally, we show that if we do not consider the issues raised by Singer we, moral agents, will make emerge a prejudiced society similar to that narrated by the movie Gattaca. Key words : Moral, Equality, Eugenie, discrimination. (shrink)

The philosophy of blockchain technology is concerned, among other things, with blockchain ontology, how it might be characterised, how it is being created, implemented, and adopted, how it operates in the world, and how it evolves over time. This paper concentrates on whether Bitcoin/blockchain can be considered a complex system and, if so, whether it is a chaotic one. Beyond mere academic curiosity, a positive response would raise concerns about the likelihood of Bitcoin/blockchain entering a 2010-Flash-Crash-type of chaotic regime, with (...) catastrophic consequences for financial systems based on it. The paper starts by highlighting the relevant details of the Bitcoin/blockchain ecosystem formed by the blockchain itself, bitcoin end users, capital gains seekers, miners, full nodes maintainers, and developers, and their interactions. Then the Information Theory of Complex Systems is briefly discussed for later use. Finally, the blockchain is investigated with the help of Crutchfield's Statistical Complexity measure. The low non-null statistical complexity value obtained suggests that the blockchain may be considered algorithmically complicated but hardly a complex system and unlikely to enter a chaotic regime. (shrink)

Tendo por objecto a análise da obra de Coluccio Salutati, De nobilitate legum et medicine, este ensaio propõe-se captar a formulação do paradigma filosófico do Humanismo em torno de um tríplice debate que naquela obra se expõe: um debate episte-mológico acerca do estatuto dos saberes - da ciência natural, representada pela Medicina, e dos estudos humanos, representados pela Ciência das Leis; um debate éticoantropológico acerca do valor e primado da vida activa ou da vida especulativa e, por conseguinte, um confronto (...) de modelos antropológicos entre o ideal do homem intelectual dedicado apenas à investigação da verdade e o ideal do homem moral, cuja principal faculdade é a vontade, a qual se exerce na acção virtuosa e na acção política; por último, um debate de alcance metafísico, na medida em que se propõe a inversão do modo tradicional de entender os transcendentais, — o ens, o verum, o bonum - subordinando-se a ontologia do ens e do verum a uma ontologia do bonum. /// Having for subject the analysis of Coluccio Salutati's De nobilitate legum et medicine, this essay aims to show the formulation of the early philosophical paradigm of Humanism taking into account the threefold debate this work explains: an epistemic debate about the status of sciences, the natural sciences represented by Medicine, and the human sciences represented by Law; an ethical and anthropological debate about the excellency of the vita activa over the vita speculativa; finally, a metaphysical debate that subverts the traditional view of the relation between the transcendentals, establishing the precedence of bonum above ens and verum. (shrink)

Depots de uma primeira parte em que se situa o problema, o presente artigo aborda de forma pormenorizada, ainda que nāo exaustiva, o modo como a psicanalista francesa Marie Balmary interpreta os três primeiros capítulos do Génesis. O artigo mostra como, segundo a análise de Balmary, se trata aqui de um conjunto de narrativas que evidenciam o fracasso da prova da alteridade homem-mulher. O artigo pretende, desta forma, conjugar uma série de saberes habitualmente separados, como sejam a psicanálise, a exegese (...) bíblica e a antropologia filosófica. /// After aftrst part where the problem is situated, the present article develops in a detailed, though not exhaustive way how the French psychoanalyst Marie Balmary interprets the first three chapters of Genesis. According to Balmary's analysis, we are dealing here with a collection of narratives which clearly show the failure of the "proof ofalterity" between men and women. In this way, the article aims to link knowledges usually separated: psychoanalysis, biblical exegesis and philosophical anthropology. (shrink)

Experimental studies on punishment have sometimes been over-interpreted not only for the reasons Guala lists, but also because of a frequent conflation of proximate and ultimate explanatory levels that Guala's review perpetuates. Moreover, for future analyses we may need a clearer classification of different kinds of punishment.

This study intends to show that the usually given meaning of the teleological dualism τὸ οὗ/τὸ ᾧ of Aristotle’s De anima, understood as “an aim or goal” and “the beneficiary”, does not come from Aristotle, but from a controversial interpretation of the ancient commentators. It originates on the attempt of certain Peripatetics to appropriate the Stoic distinction between “happiness” and “the happy subject” designated as the σκοπός and the τέλος of moral action. After this historical accuracy, we will propose a (...) different reading of the Aristotelian distinction according to the context of De anima as designating the tendency in the individual towards its preservation and use. (shrink)

This essay analyses the Historical Evolution of Hong Kong, from the colonial period to the return to China sovereignty in 1997, according to the political philosophy of Socialism with Chinese Characteristics, and the principle “one country, two systems”, which means that Hong Kong is part of China and enjoys a high degree of autonomy, except in foreign and defence policy, as stipulated by the Basic Law of The Hong Kong Administrative Region of the People’s Republic of China. The political system (...) implemented in HKSAR corresponds to the matrix of the People’s Republic of China, but its economic base and legal system remained untouched in essence; an extreme model of liberal capitalism, deregulated and functioning on the margins of international law, with deep social inequalities, millions of new poor (workers and students in a situation of necessity) and a serious problem of access to housing. This essay analyses the political nature of the conflict around the extraction laws, distinguishing internal causes, and external interferences. At least, this essay analyses the system of political representation of HKSAR, the government program to overcome crisis and the new legislation after crisis. Keywords: history, one country, two systems, paradox, HKSAR, fallacies. (shrink)

The truth-making principle is one of the main subjects in contemporary meta- physics, and this paper is an elementar exposition of the main issues of the on-going debate. I will proceed as follows. First, I will expose the basics, including the principle’s range, the main kinds of truth-making, the main interpretations of the principle, and some applications. Second, I will expose some technical issues about ontological commitment, reification, necessity, reality, and truth.

The following article aims to present and develop Martin Heidegger's criticism of Aesthetics from the essay The Origin of the Work of Art. For Heideggerian thinking, Aesthetics, as an heir to the metaphysical paradigms, kills what is essential in the art by taking it fundamentally as an object capable of provoking and impacting the sensitivity of the contemplating subject. As will be shown Heidegger traces the origin of such a conception in the first Western philosophical systems with Plato and Aristotle, (...) and its development in the initial moments of modernity with Descartes and the other heirs of his thinking. Since we are already at the heart of historical sedimentation when conceiving works of art, it is necessary to dive into such sedimentation to develop the sleeping potentialities. This is the invitation that Heidegger offers us and that we also offer the reader here. (shrink)

The debate about how to solve the paradox of fiction has largely been a debate between Kendall Walton and the so-called thought theorists. In recent years, however, Jenefer Robinson has argued, based on her affective appraisal theory of emotion, for a noncognitivist solution to the paradox as an alternative to the thought theorists’ solution and especially to Walton's controversial solution. In this article, I argue that, despite appearances to the contrary, Robinson's affective appraisal theory is compatible with Walton's solution, at (...) the core of which lies the thesis that there are quasi-emotions. Moreover, since Robinson's theory is compatible with Walton's solution, I show how it can be used as a model to empirically test whether quasi-emotions exist. (shrink)

In der Reihe werden herausragende monographische Untersuchungen und Sammelbände zu allen Aspekten der Philosophie Kants veröffentlicht, ebenso zum systematischen Verhältnis seiner Philosophie zu anderen philosophischen Ansätzen in Geschichte und Gegenwart. Veröffentlicht werden Studien, die einen innovativen Charakter haben und ausdrückliche Desiderate der Forschung erfüllen. Die Publikationen repräsentieren den aktuellsten Stand der Forschung.

Presented here is the transcript of a BBC radio broadcast by Elizabeth Anscombe that was recorded in May 1953 – the month when Wittgenstein’s Philosophical Investigations appeared in England for the first time. In her radio talk, Anscombe provides some biographical and philosophical background for reading the Philosophical Investigations. She addresses the importance of the Tractatus and of the literary qualities of Wittgenstein’s writing. Anscombe warns that it would be fruitless to adopt slogans from Wittgenstein without insight. She also calls (...) it a misunderstanding to think that Wittgenstein had championed something like the Ordinary Language Philosophy as it was practised at the time of the recording. (shrink)

This work has its origin in a master's research about Brazilian Education. The approach that we present in this text reveals the perspectives of caring perceived in a five-year-olds classroom in the daily life in a municipal center for Early Childhood Education in Fortaleza. The theoretical discussions on the theme involved a dialogue between Pedagogy and Philosophy of Education based on the contributions of Kramer, Pagni, Foucault, Rancière, Kohan and Boff. It was a qualitative research of phenomenological inspiration, which method (...) of data creation was participant observation. The analysis revealed that: in the interactions occurred in pedagogical practices, teachers and children take care of each other; the meaning of caring for children can be perceived in the minutia of their daily actions, as well as in affective involvement, in playing together, in speaking and listening to others, in sharing life on a daily basis; as for the meaning of caring for the adults, it is influenced by the way they were cared for, by their subjectivation and their choices in their way of being; caring humanizes teaching practices, inspiring emancipation; the policy on results that has aimed at "improving educational indices" may represent a danger to Early Childhood Education by minimizing the sharing of specific childhood experiences to training in order to achieve expected results. The study emphasized the need to reflect on the meaning of education and therefore proposes that caring be valued as an ethical decision and as an option for reflection on the way of living and interacting. (shrink)

O objetivo deste artigo é apontar alguns problemas na relação entre esfera pública e emancipação na teoria do jovem Habermas. Para tanto, o recurso a dois textos habermasianos da década de 1960 é imprescindível: Mudança estrutural da esfera pública e Trabalho e Interação. No primeiro, Habermas fundamenta sua teoria pela perspectiva de uma esfera pública normativa, possibilitada pela configuração do período pós-guerra; no seguinte, além de utilizar outra categoria esfera pública, diferente daquela normativa, sua intenção é demonstrar como os indivíduos (...) se formam no âmbito privado de suas existências. Todavia, em ambos os textos há uma linearidade acerca da fundamentação teórica: o trabalho e a interação simbólica são separados no que tange aos desenvolvimentos da humanidade. A emancipação estaria a cargo da interação, enquanto o trabalho somente proviria a subsistência genérica. Isto é decorrente de uma reformulação problemática na teoria marxiana no que tange ao trabalho social e à perspectiva da totalidade. É nesse imbróglio que este artigo se situa: verificar até que ponto o que Habermas compreende por trabalho poderia desbancar, de fato, a teoria de Marx; e, por outro lado, demonstrar que a crítica dialética marxiana acerca do trabalho social, caso levada em consideração por Habermas, faria a teoria deste perder a lógica de seus fundamentos, deslocando sua ideia de emancipação para uma aceitação da realidade efetiva vigente.: The purpose of this paper is to point out some problems in the relation between public sphere and emancipation on the young Habermas’s theory. Therefore, it is going to be essential to rely on two habermasians works of the 1960s: The structural transformation of the public sphere and Work and Interaction. On the first one, the book The structural transformation of the public sphere, which was first published in 1962, Habermas founds his theory by the prospect of a normative public sphere, made possible by the configuration of the post-war period; whereas on the essay Work and Interaction, from 1967, besides using another public sphere category, different from that normative, his intention is to demonstrate how individuals are formed in the private sphere of their existence. However, both in the book from 1962 and in the text from 1967, there is linearity on the theoretical foundation: concerning humanity development, work and symbolic interaction are separated. Emancipation would be in charge of interaction, while work would simply provide for the generic livelihood. This is due to a problematic reformulation of marxian theory regarding social labor and the totality perspective. It is in this imbroglio that stands the point of this paper: to verify to what extent Habermas’s understanding of work could, in fact, debunk Marx's theory; and on the other hand, to show that the marxian dialectical critique about social labor, when taken into account by Habermas, loses the logic of its foundations, shifting his idea of emancipation to an acceptance of the present actual reality. Keywords: Habermas; Public Sphere; Private Sphere; Emancipation; Marx. (shrink)

Direct realists about episodic memory claim that a rememberer has direct contact with a past event. However, how is it possible to be acquainted with an event that ceased to exist? That is the so-called cotemporality problem. The standard solution, proposed by Sven Bernecker, is to distinguish between the occurrence of an event and the existence of an event: an event ceases to occur without ceasing to exist. That is the eternalist solution for the cotemporality problem. Nevertheless, some philosophers of (...) memory claim that the adoption of an eternalist metaphysics of time would be too high a metaphysical price to pay to hold direct realist intuitions about memory. Although I agree with these critics, I will make two claims. First, that this kind of common sense argument is far from decisive. Second, that Bernecker’s proposal remains the best solution to the cotemporality problem. (shrink)

Resumo Plotino é um pensador estranho para o filósofo contemporâneo: nas suas Enéadas, ele discute experiência mística e prática filosófica como se fosse uma mesma coisa. De fato, no pensamento plotiniano, o ápice da vida filosófica é a contemplação mística: não pensamento irracional, mas uma forma supra-racional de consciência que é alcançada pela prática ascética e pelo procedimento dialético. Este artigo tenta entender o que é a experiência mística em Plotino. Na verdade, uma leitura atenta dos textos das Enéadas que (...) tratam do assunto mostram que não existe apenas um, mas dois tipos de contemplação mística supra-racional: a experiência da alma humana unida ao Intelecto divino e a experiência da alma humana unida ao Um, o princípio supremo da realidade de acordo com a filosofia plotiniana. Ambos são tipos de intuição intelectual interior, mas, se a experiência mística do Intelecto é a contemplação da totalidade do mundo inteligível, a contemplação do Um é a intuição da identidade pura, além de toda a diferença. Palavras-chave: Plotino; Neoplatonismo; Mística.Plotinus is a strange scholar to the contemporary philosopher: in his Enneads, he discusses mystical experience and philosophical practice as if they were the same thing. Indeed, according to his thoughts, the summit of philosophical life is mystical contemplation: not irrational thinking, but a supra-rational form of consciousness achieved through ascetic practice and dialectical procedure. This paper attempts to understand the mystical experience in Plotinus. In fact, a close reading of the texts of the Enneads on the subject demonstrates that there are not only one, but two kinds of supra-rational mystical contemplation: the experience of the human soul united to the divine Intellect and the experience of the human soul united to the One, the supreme principle of reality according to Plotinus's philosophy. Both are kinds of interior intellectual intuition, but if the mystical experience of the Intellect is the contemplation of the whole of the intelligible world, the contemplation of the One is the intuition of pure identity, beyond all difference. Key words: Plotinus; Neo-Platonism; Mysticism. (shrink)

Resumo Este artigo analisa parte do discurso que a Igreja Católica teceu sobre as mulheres, enfatizando o tema da maternidade durante o século XIX. O enfoque parte da Bulla Sylabus (1864), expedida no pontificado de Pio IX, e da encíclica Rerum Novarum (1891), do Papa Leão XIII. Entre a segunda metade do século XIX e a Primeira Guerra Mundial, a Igreja passou pelo processo conhecido como "romanização", caracterizado pela preocupação moral e disciplinar do clero diante de críticas do laicado, além (...) da promoção de ordens e congregações religiosas. O objetivo deste artigo é, portanto, discutir como aquela instituição definiu um papel social feminino vinculado à ideia do amor materno, divulgado como natural e incondicional. A partir da contribuição dos estudos de gênero, aborda a atribuição de características masculinas e femininas para a distinção não apenas biológica entre homens e mulheres. Concluiu-se que, na longa duração, o discurso católico passou de uma postura misógina - de recusa do sexo feminino - à incorporação das mulheres como público essencial para a sustentação do catolicismo diante das propostas de laicização da sociedade ocidental contemporânea. Palavras-chave: Mulheres; Discurso católico; Maternidade; Gênero.This paper discusses part of the discourse that the Catholic Church built in order to define woman's role in the 19th century, emphasizing representations of motherhood. The focus starts with Pius IX's Bulla Sylabus (1864) and Pope Lion XIII's Rerum Novarum (1891). Between the second half of the 19th century and World War I, the Catholic Church underwent a process known as "Romanization", characterized by the clergy's moral and disciplinary concern in face of the laity's criticism, and by the promotion of new religious orders and congregations. The paper considers, therefore, how the Catholic Church defined a social female role linked to the idea of maternal love, diffused as natural and unconditional. With basis on the contribution of cultural history and gender studies, it demonstrates how that Church attributed male and female characteristics to the distinction not merely biological between men and women, associating the latter with the idea of motherhood and natural love for their children. It concludes that, through time, the Church has changed its misogyny discourse - refusing the female sex - into one that incorporates women as essential to support Catholicism in facing the laicization of contemporary western society. Key words: Women; Catholic discourse; Motherhood; Gender. (shrink)

This article proposes to analyse some aspects of the appropriation of New School thinking in Brazil, particularly Deweyan pragmatism, in the 1950s and 1960s. The analysis is based on the assumption that the developmentalist ideology that punctuated the debate on the economic, political and social restructuring of the country in these two decades constituted fertile ground for the return and expansion of pragmatist thinking amongst Brazilian educators, articulating itself, sometimes in contradictory ways, with this ideology. The focus of the analysis (...) will be on the writings of the group of educators which circulated around the figure of Anísio Teixeira, at the time director of the National Institute for Pedagogic Studies, an organ linked to the Ministry of Education and Culture, which set itself the task of producing research that would support public policy in the field of education, as well as constituting itself as a center for teacher education and the stimulus and development of innovative experiences in the public school system. The appropriation of Deweyan pragmatism, in this context, had a triple perspective: pragmatism as scientific method, implying a specific conception of science, particularly the social sciences, with emphasis on the application of scientific knowledge in the solution of practical problems; as a way of democratic life; and as a synonym for experimentalism, in the sphere of schooling. (shrink)

The aim of this article is to show my research in the Graduation Program in Comparative History from Federal University of Rio de Janeiro whose essential set of problems is the analysis of the making of imperial landscape into the city of Augusta Emerita as a roman imperial domain’s representation.

This paper highlights the renewed interest in Lucas’s explanation of the non-neutrality of money put forward in his 1972 article – explanation based on information dispersion and signal extraction...

Assuming that Aristotelian ethical thought is specifically related to the problem of stability and permanency of Polis, this paper researches the relationship between the human soul and the ethical-political order. Ethical life is described as an on-going process whereby we learn how to think and desire, due to the experience of each particular situation. Ethics shows the human life as a progressive assimilation of ethical-political order in which one becomes the man one is. But, on the other hand, it also (...) shows that any order owes itself to the character of men who take part in it. Interiorising of customs – the purpose of ethical process of personal constitution – forms the man (character is built from the communitarian experience). The virtuous man’s soul is the strongest guarantee againstruination that always threatens Polis. The affirmation of a good life as a happy life in virtue – as the permanent and stable activity according to virtue – assures political order’s stability and the permanence of the Polis. This leads to a reflection about how much Politics owes Ethics: the possibility of the most esteemed idea in Aristotelian political discourse (the permanence of Polis) depends on the ethical process of human soul’s construction. The soul belongs to the order just as the order belongs to the soul. Seen as a virtue, Justice is a certain configuration of the soul (of desiring, thinking and even of feeling) of a man. The abandonment of that incarnate old conception of Justice is strictly related to the contemporary crisis of Law, whose weaknesses in legitimacy and efficacy are evident. (shrink)

ABSTRACT This article aims to analyze, from a Bakhtinian perspective, the grotesque construction of Mexican artist Frida Kahlo’s body through a religious worldview. Therefore, we analyze two of her self-portraits, taking into account the dialogic relations constructed between the grotesque representations and Catholic symbology. The analyzed utterances, in which the specificities of the creative competence of the author-creator in her aesthetic activity are inferred, showed that a dialogue is established between the painting El venado herido and Catholic Saint Sebastian and (...) between the painting Las dos fridas and the image of the Sacred Heart of Jesus. (shrink)

The central hypothesis of the collaboration between Language and Computing (L&C) and the Institute for Formal Ontology and Medical Information Science (IFOMIS) is that the methodology and conceptual rigor of a philosophically inspired formal ontology greatly benefits application ontologies.[1] To this end LinKBase®, L&C’s ontology, which is designed to integrate and reason across various external databases simultaneously, has been submitted to the conceptual demands of IFOMIS’s Basic Formal Ontology (BFO).[2] With this project we aim to move beyond the level of (...) controlled vocabularies to yield an ontology with the ability to support reasoning applications. Our general procedure has been the implementation of a meta-ontological definition space in which the definitions of all the concepts and relations in LinKBase® are standardized in a framework of first-order logic. In this paper we describe how this standardization has already led to an improvement in the LinKBase® structure that allows for a greater degree of internal coherence than ever before possible. We then show the use of this philosophical standardization for the purpose of mapping external databases to one another, using LinKBase® as translation hub, with a greater degree of success than possible hitherto. We demonstrate how this offers a genuine advance over other application ontologies that have not submitted themselves to the demands of philosophical scrutiny. (shrink)

RESUMO Neste artigo, objetivamos compreender os discursos que compõem a condição histórico-social de uma amante. Para isso, procuramos refletir sobre o modo como uma mulher em uma relação extraconjugal constrói ético-discursivamente a visão da sociedade a respeito da sua condição amorosa. Inseridos no campo de estudos da Linguística Aplicada, buscamos interpretar a historicidade dos atos discursivos e a repercussão desses atos na representação das subjetividades, por meio da análise dos discursos envolventes ali presentificados. Em vista disso, consideramos os estudos sobre (...) as relações dialógicas do discurso e a compreensão responsiva ativa do chamado Círculo de Bakhtin. Os resultados apontam para um discurso que resgata a noção de mulher amante subserviente, dependente, culpada e destruidora de lares. Apesar dessas conotações, a entrevistada demonstra um relevante grau de responsividade ativa ao renomear e, consequentemente, ressignificar a sua condição amorosa. ABSTRACT The purpose of this paper is to understand the discourses that compose a mistress's social-historical condition. We reflect on how a woman in an extramarital relationship ethically and discursively constructs the society's view on her love life. Within the scope of Applied Linguistics, we interpret the historicity of discursive acts and the repercussion of such acts on the representation of subjectivities, by analyzing the involving discourses in such subjectivities. Accordingly, we consider the studies on the dialogic relationships of the discourse and on the active responsive understanding of the so-called Bakhtin Circle. The findings point to a discourse that resumes the notion of a mistress who is subservient, dependent, guilty, and a homewrecker. Despite these connotations, the interviewee demonstrates a relevant degree of active responsiveness when she renames and, consequently, re-signifies her condition as a mistress. (shrink)

This essay aims to reflect on the impacts of state violence upon black lives and childhoods. In the wanderings through the city of Rio de Janeiro and in the theoretical trails proposed by antiracist and decolonial thinkers, we discuss the impacts and challenges of racism in the formative and existential itineraries of racialized bodies, crossed by the public necropolitics that provides the premises of the pedagogical government of peripheral childhoods and adolescences in large Brazilian cities. From the bumping into M., (...) 11 years old, who sells chewing gum in the surroundings of a train station in Rio de Janeiro, we problematize the vulnerabilities produced and the systematic violations of the black children’s human rights, which hinder racial justice in the country, in face of the permanent conversion of differences into inferiorized inequalities. The violence of this injustice, according to the argument developed in the text, culminates in the reinforcement of the vilification and naturalization of racial inequalities against populations historically inferiorized by the colonial wrath. It also points to the need to think about black childhoods from the territory, in order to problematize inequities and disparities that persist. We conclude, finally, that the capture and nullification of black childhoods is a State project, guided by criminalizing and stereotyping practices of subjectivation which brutalize bodies and dehumanize black lives. (shrink)

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. (shrink)

The general objective of this article is to discuss the concept of genealogy created by Friedrich Nietzsche. Our hypothesis is that Nietzsche allies himself to a certain notion of history to create this concept. It is then a matter of investigating to what extent Nietzsche takes history as a hieroglyphic writing and how this conception of history cannot be thought of from his understanding of origins. Thus, the relationship that Nietzsche establishes with history is another, which does not belong to (...) the traditional register. For, if metaphysics can make history an objective science in which it is possible to define an absolute, a constant, and from there to trace a teleological movement, Nietzsche thinks of history as discontinuity, betting on the singularity of the event. Finally, we will point to the dimension of laughter inherent to this record of history, and how the genealogist's laughter would be a kind of protection against scientific seriousness for the realization of his gay science. (shrink)

ABSTRACT In this research, adopting a qualitative and descriptive approach, the aim is to investigate the possible meaning’s effect associated with the image of Female-Exu using the theoretical framework of Materialist Discourse Analysis. The mythologies surrounding this entity are linked to her power at crossroads and her potential to open paths, providing her followers new ways of understanding life. Additionally, the image of this entity updates meanings related to eroticism. Considering the hegemony of Christian ideologies, the representation of the Female-Exu (...) leads to interpretations other than those which associate the erotic with sin. Therefore, unlike the Christian ideology, such as the image of the devil and/or satan, in addition to negative/pejorative erotic aspects associated with the entity by non-Candomblé and Umbanda practitioners, the research proposal is also to investigate possible erotic meanings in the lyrics “Maria Padilha” by Bixarte. (shrink)

This article problematizes work practices with children, analyzing especially adult-centric practices and the ways in which they characterize public policies aimed at childhood in Brazil. Our study was based on the cartography method, which made it possible to monitor the uncertain psychosocial landscapes caused by the Covid-19 pandemic. It used methodological concepts from Institutional Analysis and the Sociology of Childhood, which intersected with elements of Afroperspectivist philosophy, such as represented among the Ibeji and the Erês. The methodological tool adopted was (...) the Conversation Circle, carried out online, which operated as a group apparatus characterized by welcoming and sharing, where it was possible to gather and analyze data on adult-centric practices among workers from different public agencies in health, social assistance and education, aimed at children in the state of Espírito Santo. Research diaries were also produced, which were referred to in the analytic process. The text identifies several aspects of Erean adult’s views of childhood, and offers insight into the knowledge and practices that contribute to the process of becoming-Erê, a possibility that can be exercised at any stage of life. (shrink)

Tomás de Aquino defende que a alma e as partes corpóreas humanas são subsistentes por si, levando a duas dificuldades. Primeiro, algo é classificado como subsistente por si quando não existe enquanto parte constituinte de uma substância. Assim, a subsistência por si refere-se às substâncias e não às suas partes. Segundo, Tomás defende que a subsistência por si da alma humana permite inferir a sua incorruptibilidade, mas que a subsistência por si das partes corpóreas não permite semelhante conclusão. Assim, dever-se-ia (...) distinguir os significados de ‘subsistência por si’ quando aplicada à alma humana e às partes corpóreas. O presente artigo, portanto, discute estes problemas mediante duas perguntas: (1) Pode-se atribuir a subsistência por si às partes de umasubstância? (2) Há diferença no significado da noção de subsistência por si quando aplicada à alma humana e às partes corpóreas? (shrink)