Este trabalho objetivou avaliar o tipo de reação à frustração e os sentimentos agressivos em presidiários. Verificou-se, também, a relação de dependência entre o tipo de delito (furto, roubo, sequestro, homicídio, latrocínio e outros) e o construto agressividade, por meio do teste de Frustração de R..

Conscious experiences in infants remain poorly understood. In this NeuroView, Passos-Ferreira discusses recent evidence for and against consciousness in newborn babies. She argues that the weight of evidence from neuroimaging and behavioral studies supports the thesis that newborn infants are conscious.

Soren Kierkegaard's Works of Love, a series of deliberations on the commandment to love one's neighbor, has often been condemned by critics. Here, Ferreira seeks to rehabilitate Works of Love as one of Kierkegaard's most important works. He shows that Kierkegaard's deliberations on love are highly relevant to some important themes in contemporary ethics, including impartiality, duty, equality, mutuality, reciprocity, self-love, sympathy, and sacrifice. Ferreira also argues that Works of Love bears on issues peculiar to a religious ethic, (...) such as the role of God as "middle term," and the possibility of preserving the aesthetic dimensions of love in a religious ethic of relation. (shrink)

It is well known that Frege's system in the Grundgesetze der Arithmetik is formally inconsistent. Frege's instantiation rule for the second-order universal quantifier makes his system, except for minor differences, full (i.e., with unrestricted comprehension) second-order logic, augmented by an abstraction operator that abides to Frege's basic law V. A few years ago, Richard Heck proved the consistency of the fragment of Frege's theory obtained by restricting the comprehension schema to predicative formulae. He further conjectured that the more encompassing Δ11-comprehension (...) schema would already be inconsistent. In the present paper, we show that this is not the case. (shrink)

Arguments analogous to those found in the late medieval theory of the king’s two bodies, popularized by Ernst Kantorowicz, were resurrected in early nineteenth-century constitutional theories of the moderating powers of monarchy. Post-revolutionary French liberal thought, echoed by its Portuguese counterpart, rediscovered the virtues of the institution of royalty, notably the immaterial and immortal body of the king. This rediscovery was prompted by the uncertainties of different national political contexts which made many contemporaries believe it desirable to integrate restored monarchies (...) within modern constitutional models for state stability. This first occurred with the Bourbons’ return to post-Napoleonic France and the restoration of the monarchy in 1814, and then with the Braganza royal family’s return to Portugal in 1821 after thirteen years of rule from Brazil. Using arguments similar to those previously made in late medieval European political and legal thought, French and Portuguese liberals developed a theory of the king’s two powers, according to which the monarch at once exercised a moderating power, defined by the abstract institutional nature of the king’s person, and an executive power, embodied within his physical person. This conceptualization of royal duality was intended to make it possible to delegate executive power to ministers, leaving the king only the attributes of a largely symbolic power. Liberals thereby hoped to confine the monarch to his purely institutional body in a de-politicized constitutional role. (shrink)

Continuing the task proposed in the first part, this paper intends to present a dialogue between Kant and Rousseau regarding the relationship between ethics and anthropology. In this second part, the present article intends to explore Kant's critical and original reading of Rousseau's anthropological-perfectibilist theory. Rousseau's work - or more precisely, his proposal for a theory of the human being - is decisive for the genesis of Kantian anthropology because it represents a turning point, according to our interpretative hypothesis, in (...) Kant's considerations not only about morality, but fundamentally about history and anthropology. (shrink)

This book examines the significantly similar, yet finally different, thinking of two nineteenth-century existentialist thinkers, Soren Kierkegaard and Friedrich Nietzsche. Its focus is on the different ways each envisioned a joyful acceptance of life - a concern they shared. Each strove to give a place to this acceptance in his picture of life, but their conceptions of it are far apart.

Soren Kierkegaard's Works of Love, a series of deliberations on the commandment to love one's neighbor, has often been condemned by critics. Here, Ferreira seeks to rehabilitate Works of Love as one of Kierkegaard's most important works. He shows that Kierkegaard's deliberations on love are highly relevant to some important themes in contemporary ethics, including impartiality, duty, equality, mutuality, reciprocity, self-love, sympathy, and sacrifice. Ferreira also argues that Works of Love bears on issues peculiar to a religious ethic, (...) such as the role of God as "middle term," and the possibility of preserving the aesthetic dimensions of love in a religious ethic of relation. (shrink)

The present paper draws a contrast between the notions of τὸ παρ’ ἡμᾶς and τὸ ἐφ’ ἡμῖν to the effect that, according to Chrysippus, each has a different role to play and different requirements to meet, the former being especially tailored to suit the exigencies of praise and blame taken as exhortations, the latter those of desert and justice in praising and blaming as well as honoring and punishing.

Phillip Ferreira - Perfectionism and the Common Good: Themes in the Philosophy of T.H. Green - Journal of the History of Philosophy 43:3 Journal of the History of Philosophy 43.3 369-370 David O. Brink. Perfectionism and the Common Good: Themes in the Philosophy of T. H. Green. Oxford: Clarendon Press, 2003. Pp. xiv + 139. Cloth, $27.50. The British idealists have not fared well during the past century. Still, there has been in recent years a renewed interest in the (...) movement's principal figures: F. H. Bradley and T. H. Green. And, while Bradley's polemical style has found a wider audience, Green's work—especially his Principles of Political Obligation—appears to have had the steadier following. Lesser known than Green's political writing, though, is his longer and more difficult Prolegomena to Ethics. And David O. .. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Hume's Natural History: Religion and "Explanation" M. JAMIE FERREIRA HUME'S BOLDLYSIMPLESTATEMENTof the genesis of religion--that "the anxious concern for happiness, the dread of future misery, the terror of death, the thirst for revenge, the appetite for food and other necessaries" led humankind to see "the first obscure traces of divinity"--is supported by appeals to what he considers plain common sense.' For example, given that at "the first origin (...) of society" (e4) our ancestors were obviously "ignorant and barbarous" (23), anxiously helpless in the face of threatening natural events--hence, obviously with neither the leisure nor the impulse nor the aptitude for serious reflection--it was obviously passionate fears and hopes, not reason, which motivated their beliefs. Given that the mind obviously "rises from inferior to superior," and that humankind obviouslyhasn't "inhabited palaces before huts and cottages or studied geometry before agriculture" (~4), polytheism obviously antedated monotheism. In the course of detailing his commonsensical account of the origin and development of religion, Hume highlights a wide variety of natural tendencies, principles, and propensities which are operative. Keith Yandell offers a recent reading of one such propensity at work in the origin of religion--namely, what Hume calls the "propensity of human nature, which leads into a system, that gives them some satisfaction" (29)--and Yandell explicitly takes it to be a propensity to an "explanatory" system.2 I want to argue in what follows that any reading of Hume's account of religion which highlights an explanatory motivation can be significantly misleading insofar as it obscures the way in which Hume's account differs markedly from other classical genetic accounts which emphasize explanation. ' The Natural History ofReligion, ed. H. E. Root (Stanford, CA, 1956), 28. Further parenthetical page references in the text will be to this work. His later formulation--"The primary religion of mankind arises chiefly from an anxious fear of future events" (65)--recalls Philo's pithy version, namely, "terror is the primary principle of religion" (Dialoguesconcerning Natural Religion, XII). ~Hume's "Inexplicable Mystery": His Views on Religion (Philadelphia, 199o), 9. Hereafter HIM. [5931 594 JOURNAL OF THE HISTORY OF PHILOSOPHY 33:4 OCTOBER 1995 In his account of the "propensity of human nature, which leads into a system, that gives them some satisfaction," Yandell admits that "no explanation is given of exactly what sort of satisfaction is in question," yet he goes on without a pause to speak of how "people accept different and various explanatory systems"; referring to a natural "propensity to understand," he concludes that "for Hume, we need not accept a religious system of explanation, but most of us in fact do so."s I suggest that Yandell's shift from "system" to "explanatory system," which is unheralded, is of crucial significance because the emphasis on explanation tends to call to a reader's mind just the sort of appeal which Hume decisively rejects. I shall argue that Hume draws our attention to and decisively excludes from his account a concept of explanation which actually does play an important role in other parallel accounts--namely, a concept which focuses on the integrity of a broad picture and an ultimate accounting; Hume points to such a concept in his references to the "frame of the universe," "final causes," and the "first rise of the visible system." Such a role might seem to elaborate Hume's appeal to common sense--after all, isn't the natural response to "unknown causes" to try to understand them, and isn't the attempt to understand them the same as looking for an "ultimate" explanation, however crude it might be at the outset? Although this might seem commonsensical to others (as we shall see), I want to argue that what Hume sees at work in the origin of religion is not a search for such an explanation, even a crude one. Rather, on Hume's view the only curiosity at work is a curiosity about how to cope: the propensity to a system is the propensity to the kind of determinacy which is expedient for control, and the only satisfaction the system provides is one in terms of a coping which is independent of truth-seeking... (shrink)

Empirical reports on scientific competition show that scientists can be depicted as self-interested, strategically behaving agents. Nevertheless, we argue that recognition-seeking scientists will have an interest in establishing methodological norms which tend to select theories of a high epistemic value, and that these norms will be still more stringent if the epistemic value of theories appears in the utility function of scientists, either directly or instrumentally.

Palace of the End is a dense triptych of monologues exploring alternative narratives - albeit based in real facts - behind the events and the headlines surrounding the war in Iraq. Borrowing its title from the former royal palace where Saddam Hussein’s torture chamber was located, Thompson’s docudrama is structured as a chain of monologues telling three real-life stories set in the context of the war in Iraq. The play conveys three unconventional interpretations of the realities of war: that of (...) a young American soldier convicted for her misconduct at Abu Ghraib, the prison that stands as one of the most controversial symbols of the American-led Iraq invasion; a British scientist and weapons inspector who denounces what he understands as the false arguments given by his country’s leaders for engaging in a distant war; and an Iraqi mother whose life was shattered firstly by Saddam Hussein’s authoritarian regime, and later by the American first Gulf War. Each story is an enthralling and gut-wrenching reflection of one of the contemporary world’s most studied and controversial conflicts. The play gives voice to three different kinds of war victims, insofar as their political subjectivities and their moral conundrums are concerned. (shrink)

Este texto analisa a experiência do pensar e do agir ético em tempos de morte do desejo de filosofar e do sujeito. Também o caráter da experiência de pensamento e a exigência de ruptura com uma determinada imagem do pensamento, consolidada pela própria tradição filosófica e por nossa prática como professores de filosofia e sujeitos éticos. Faz uma crítica à ética universal e à ideia de sujeito universal que lhe é subjacente num contexto em que se proclama a morte do (...) sujeito. (shrink)

I argue that newborn infants are conscious. I propose a methodology for investigating infant consciousness, and I present two approaches for determining whether newborns are conscious. First, I consider behavioral and neurobiological markers of consciousness. Second, I investigate the major theories of consciousness, including both philosophical and scientific theories, and I discuss what they predict about infant consciousness.

An ordering (≤K) on maximal almost disjoint (MAD) families closely related to destructibility of MAD families by forcing is introduced and studied. It is shown that the order has antichains of size.

A prevailing view in moral psychology holds that empathy and sympathy play key roles in morality and in prosocial and altruistic actions. Recently, Jesse Prinz (2011a, 2011b) has challenged this view and has argued that empathy does not play a foundational or causal role in morality. He suggests that in fact the presence of empathetic emotions is harmful to morality. Prinz rejects all theories that connect empathy and morality as a constitutional, epistemological, developmental, motivational, or normative necessity. I consider two (...) of Prinz’s theses: the thesis that empathy is not necessary for moral development, and the thesis that empathy should be avoided as a guide for morality. Based on recent research in moral psychology, I argue that empathy plays a crucial role in development of moral agency. I also argue that empathy is desirable as a moral emotion. (shrink)

O conto “Meu tio, o Iauretê” (1962), de Guimarães Rosa, problematiza a fronteira entre o homem e o animal, através de uma escrita intensiva, que busca desvelar o animal no humano. Dessa forma, pensar a animalidade em Guima-rães Rosa, significa pensar aquilo que o filósofo francês Gilles Deleuze denominaria “Devir-animal”, conceito presente no texto 1730-Devir- intenso, Devir-animal, Devir-imperceptível..., e que seria da ordem de uma conjugação de um homem com um animal, sendo que nenhum deles se assemelharia ou até mesmo (...) imitaria o outro, ou seja, não seria uma questão de metamorfose, mas de devires, atravessamentos e curto-circuito entre reinos. Nesse sentido, a filosofia de Gilles Deleuze, Jaques Derrida e Georges Bataille servirão como escopo básico para que se reflita sobre a questão do eu e do outro, do homem e do animal, da identidade e da diferença. A problematização dessa questão, através da literatura, visa demonstrar como se dá, na narrativa literária, na linguagem, o questionamento do antropocentrismo, nas palavras de Derrida os “próprios do homem”, o que acarretaria na subsunção da potência da vida, pura, imanente. (shrink)

Context and theory : Molefi Kete Asante and the Afrocentric idea -- Reason and analysis : Africana and new interpretations of reality -- Afrocentricity and modernism : innovation encounters and traditions -- Afrocentricity and post modernism : the moment of truth -- The paradigmatic rupture : critical Africology.

O artigo relaciona os elementos curriculares propostos por Hobbes no capítulo XXX do Leviatã com as leis naturais descritas nos capítulos XIV e XV. Metodologicamente, o trabalho conduz-se em 4 etapas: 1) listar os conteúdos educacionais explicitados no capítulo XXX; 2) buscar potenciais equivalentes de cada um dos conteúdos listados com aspectos das leis naturais presentes nos capítulos XIV e XV; 3) comparar os argumentos e questões teóricas pertinentes a essas equivalências potenciais; 4) destacar possíveis ampliações interpretativas oriundas da análise (...) comparativa realizada. Dada essa escolha metodológica, justifica-se a ausência de outras referências bibliográficas que não o Leviatã. Dentre os achados, sublinha-se que todos elementos curriculares presentes no capítulo XXX puderam ser articulados com, pelo menos, uma lei natural, merecendo destaque a maior ocorrência de vinculações com a terceira lei de natureza. (shrink)

This article seeks to analyze the theory of technology formulated by the philosopher Herbert Marcuse (1898–1979). It shows the ways in which the author repurposes fundamental concepts of classical aesthetics in order to formulate a theory of technology aimed at liberating both nature and humanity. To this end, we argue that Marcuse mobilizes the theories of Immanuel Kant (1724–1804) and Friedrich Schiller (1759–1805). In the first part of the article, we tackle some important aspects of Kant’s and Schiller’s aesthetic theories. (...) We begin with an analysis of Kant’s Critique of the Power of Judgment (1790), focusing on central concepts that would later be absorbed by Schiller and Marcuse. Next, we try to show the reception of the Third critique in Schiller’s On the Aesthetic Education of Man (1795) and this author’s contribution to aesthetic studies within political thought. In the second part, we focus on Marcuse’s work, highlighting two key moments in his analysis on technology. We show that his theory undergoes transformation and development until it reaches its stable form in the 1960s and 1970s, during which the author proposes a new theory of technology based on human aesthetic possibilities whose goal is the liberation of nature. (shrink)

Since antiquity, there has been little consensus on how to interpret the identity of the anonymous Athenian Stranger of Plato’s Laws. This paper uses the Stranger’s identification as xenos as a starting point in examining the role of xenia in Plato’s Laws. In this dialogue, Plato uses xenia throughout the dialogue to portray philosophic relationships between characters from different poleis and to establish the importance of intercultural and Panhellenic exchange for philosophic friendship and the establishment of an ideal polis. The (...) Laws shows that ideal polis must maintain peaceful and philosophical relations with other cities, and xenia makes this possible. (shrink)

Readers of Plato since antiquity have generally taken Socrates’ intellectual autobiography in the Phaedo as a signal of his turn away from the study of natural philosophy. They have turned instead to characters such as Timaeus for evidence of Plato’s pursuit of physics. This article argues that Plato’s Socrates himself developed a philosophy of nature in his criticism of Anaxagoras and his subsequent philosophic pursuits. Socrates’ autobiography places the study of nature in a foundational position within the development of his (...) philosophic method. In the Apology, Socrates further elaborated his investigation into nature through his understanding of theology. Finally, in the Phaedrus, Socrates connects the study of nature with the study of rhetoric as tools for virtue. Therefore, Plato’s Socrates does not reject or abandon physics, as has often been suggested, but rather, he incorporates it into his own philosophic project and challenges its practitioners to connect their own inquiries with human affairs. (shrink)

The formation of the education professional has been a top subject of studies during the history of education in Brazil and must be a human formation directly related to his or her emancipation as a social, individual person. This is his or her truth citizenship and sine qua non to the formation of a new man for the construction of a human culture. In this sense, the concept of man is the fundamental axis of formation of the education professional. Theoretical (...) matrices that have given rise to individualism and its powerful concepts are analyzed, as well as the new dominant ideas that, in an explicit or implicit way, construct in our society by different forms of social consciousness. There is a firm conviction that the understanding of man as alive, active, and conscious in material existence, according to concrete life, looks as the formation of consensus, organic emancipating scientific fundamental of radial change in social relations on a global society and with the possibility of human culture. (shrink)

Excerpt from Moral para Intelectuales Este libro es la vers1on taquigráfica en bruto, de algunas (pocas lecciones del curso ¡de Moral que di en la Universidad de Montevideo (enseñanza Secundaria) en el año de 1908. Iusta mal escrito, o, mejor, mal hablado, hasta más allá de los límites permitidos aún en las obras que no tienen ningún fin literario, lo mal se debe a que, absorbido por ocupaciones múltiples y abrumado-ras, no... dispongo del tiempo neceseario para ¡corregir la forma, dándole, (...) ya que no la galanura y brillo que no están a mi alcance, ¡por lo menos la concisión y jus teza que el lector puede reclamar como por derecho. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

The epistemic position of an agent often depends on their position in a larger network of other agents who provide them with information. In general, agents are better off if they have diverse and independent sources. Sullivan et al. [19] developed a method for quantitatively characterizing the epistemic position of individuals in a network that takes into account both diversity and independence; and presented a proof-of-concept, closed-source implementation on a small graph derived from Twitter data [19]. This paper reports on (...) an open-source reimplementation of their algorithm in Python, optimized to be usable on much larger networks. In addition to the algorithm and package, we also show the ability to scale up our package to large synthetic social network graph profiling, and finally demonstrate its utility in analyzing real-world empirical evidence of ‘echo chambers’ on online social media, as well as evidence of interdisciplinary diversity in an academic communications network. (shrink)