Este trabalho é de natureza bibliográfica e de revisão de literatura e tem por objetivo fazer uma reflexão sobre as reinvindicações sociais que estão na pauta de grupos que por vezes foram negligenciados por discursos hegemônicos da sociedade. As reinvindicação destes grupos buscam dar visibilidade a lutas por reconhecimento de direitos básicos das mulheres, das pessoas negras, da classe trabalhadora, e de outras vozes que são silenciadas pelo totalitarismo dos discursos hegemônicos. Buscaremos utilizar estudos de Stuart Hall, Homi Bhabha e (...) Judith Butler, visando questionar a pretensa homogeneidade e estabilidade das categorias de cultura, etnia e gênero. A partir de uma compreensão de que tais categorias não são estanques, buscaremos questionar algumas vozes preconceituosas que se fundamentam na compreensão homogênea dessas categorias. Além disso, pretendemos apresentar o pensamento de Angela Davis como uma forma de unificar as reinvindicações de classe, etnia e gênero, como meio de dar mais consistência a luta daqueles que muitas vezes são excluídos do pleno exercício da cidadania. (shrink)

Este ensaio introdutório faz uma breve apresentação do tratado de óptica atribuído a Euclides de Alexandria, inserindo-o no contexto das teorias sobre a visão formuladas pelas doutrinas filosóficas antigas. Ressalta-se o antagonismo entre a análise geométrica da visão, empreendida por Euclides, e as considerações filosóficas acerca dos processos físicos subjacentes à sensação visual. Pretende-se mostrar que o objeto da óptica euclidiana é a percepção visual daquilo que Aristóteles denomina "sensível comum". This introductory essay provides an abridged presentation of the optical (...) treatise attributed to Euclid of Alexandria, placing it in the context of theories about vision formulated by the ancient philosophical doctrines. I emphasize the antagonism between the geometric analysis of vision, undertaken by Euclid, and the philosophical considerations about the physical processes underlying visual sensation. In addition, I aim to show that the object of Euclidean optics is the visual perception of what Aristotle calls "common sensible". (shrink)

In the present article we aim to thematize the conception of personal identity from a historical articulation based on the notion of axial era. With this strategy, we want to pursue a double objective, namely: (i) to explain the concept of the axial age as an important historical axis for Western culture, focusing on the changes in the role of religion in society; and (ii) to trace a certain constitutive image of modern personal identity from such a historical perspective. In (...) this way, we argue that the personal identity of the modern subject is rooted in a certain reconfiguration of the ways in experiencing religion, resulting in a disembedding of the individual in his society and a growing need for self-realization. Then, we aim to offer an alternative opening for the understanding and assimilation of the original speeches in its contrast with the Western culture. (shrink)

A pesquisa que fundamenta este artigo investiga a eficácia dos cursos de formação em direitos humanos e controle de convencionalidade ministrados pela ENFAM e Escolas judiciais e verificar se os magistrados estão aplicando as normas de DDHH e realizando o controle de convencionalidade. A pesquisa apresenta resultados de um estudo sobre as sentenças proferidas em Campinas, de 2015 a 2019, verificando a abordagem ou referências feitas nessas decisões sobre “direitos humanos” e “controle de convencionalidade”. Foram verificadas todas as sentenças proferidas (...) em 33 varas judiciais. Os resultados indicam que as Escolas judiciais devem ampliar, intensificar e aprofundar o seu compromisso ético, estético e político de formação para garantir a dignidade humana e os direitos humanos no sistema jurisdicional. (shrink)

O artigo debate o alcance da conceituação de ética no campo social e na área jurídica. Analisa as transformações sociais e políticas da sociedade capitalista mundial e as peculiaridades dos movimentos sociais e políticos do Brasil recente. Destaca como fundamental desafio ético do Direito, diante da prevalência da ideologia capitalista dominante a necessidade de aproximar o Direito da realidade social e garantir, no plano material, os direitos existentes no plano meramente formal. Debate a necessidade de formação dos agentes sociais e (...) profissionais do Direito na compreensão da emergência histórica e identidade dos novos direitos sociais. Destaca a premissa de que o futuro da humanidade depende do resultado do antagonismo entre dois sistemas: o sistema capitalista e o sistema dos direitos humanos. Afirma que a base ideológica da política criminal da intolerância é sustentada pelo discurso econômico-transnacional, que concebeu o movimento de Lei e Ordem, que estabelece uma política de guerra aos inimigos, selecionados das classes subalternizadas, e mantém a opção por um estado de exceção permanente. Considera que muitos juristas chegam a afirmar que a criminalização das condutas deve prevalecer na guerra contra as drogas, na preservação da vida, no enfrentamento do abortamento, na garantia da segurança individual e, ainda, no enfrentamento das questões relacionadas com o meio ambiente. Conclui que a nova postura pedagógica necessária deve ser o debate sobre valores, que tem como fundamento a dignidade humana, que se constitui no fundamento da vida ética. E o Direito não pode ignorar isso. A busca da felicidade dá sentido à existência humana. Mas não se trata da busca da felicidade individualista, que o sistema capitalista exorta. A felicidade há de ter um sentido social. Felicidade e alteridade, nesse sentido, são palavras que se aproximam tanto, na concepção da ética, que poderíamos considerá-las sinônimas. Com efeito, é preciso romper com o imobilismo e transformar o mundo, fazendo prevalecer os princípios do sistema dos direitos humanos. Esse é o compromisso Ético do Direito. (shrink)

O presente GT se constituiu a partir de convite recebido pelo atual coordenador do GT para participar de um Seminário do Grupo de Estudos e Pesquisas "História, Educação e Sociedade no Brasil" em setembro de 1991. Desde então, reuniu um grupo de professores, que vem trabalhando no levantamento e catalogação de fontes primárias e secundárias na região do Triângulo Mineiro e Alto Paranaíba de interesse para a história da educação brasileira. [...] Palavras-chave: educação; história; fontes histórico-educacionais.

O presente texto tem como objetivo apontar, a partir de suas obras mais recentes, que na hermenêutica da práxis de Gadamer há elementos suficientes para ser fundamentada uma teoria da comunidade política enquanto espaço propício ao desenvolvimento do engajamento por parte dos cidadãos nos compromissos éticos e políticos no contexto das sociedades democráticas contemporâneas. Apesar de ainda não ser tão explorada pelos teóricos atuais a dimensão política da hermenêutica gadameriana, a originalidade desta pesquisa se dá a partir da análise da (...) possibilidade de existência da comunidade política nas contribuições hermenêutico-filosóficas de Gadamer. Estas conduzem à práxis do engajamento dos cidadãos em seus compromissos frente à real situação em que se encontram as sociedades democráticas, bem como a preocupação com o uso desmedido da ciência e técnica na atualidade, correndo-se o grave risco até mesmo de extirpação da vida planetária por decisões irresponsáveis de lideranças políticas que pouco se preocupam com as reais condições básicas de vida humana no planeta. Isto devido não cultivarem como princípios deliberativos valores que permeiam a importância da vida comunitária e a preservação do que seja tomado como comum à vida em sociedade. (shrink)

O presente artigo tenciona promover um debate entre Gadamer e Habermas, respectivamente partindo das obras La herencia de Europa e A inclusão do outro: estudos de teoria política, no que tange ao problema do multiculturalismo nas sociedades democráticas contemporâneas, uma vez que a partir da globalização econômica e homogeneização cultural surgem graves riscos de autoalienação por parte de certas comunidades e o desrespeito para com as diferenças culturais das minorias inatas. Os pensadores aqui estudados têm como proposta uma racionalidade alternativa (...) voltada ao diálogo solidário, bem como ao respeito intersubjetivo que deve ser constantemente motivado a partir da formação educacional dos sujeitos pertencentes às mais diferentes culturas e nacionalidades. (shrink)

Introduction: Ethical conflict is a phenomenon that has been under study over the last three decades, especially the types moral dilemma and moral distress in the field of nursing care. However, ethical problems and their idiosyncrasies need to be further explored. Aim: The objectives of this study were, first, to obtain a transcultural Portuguese-language adaptation and validation of the Ethical Conflict Nursing Questionnaire–Critical Care Version and, second, to analyse Portuguese critical care nurses’ level of exposure to ethical conflict and its (...) characteristics. Methods: A cross-cultural validation and descriptive, prospective and correlational study. The sample was made for 184 critical care nurses in 2016. Ethical Considerations: The study was authorised by Bioethics Commission of the University of Barcelona, the Associaçâo de Apoio ao Serviço de Cuidados Intensivos do Centro Hospitalar do Porto and the Sociedade Portuguesa de Enfermagem de Saúde Mental. Findings: The Portuguese version of the Ethical Conflict Nursing Questionnaire–Critical Care Version was a valid and reliable instrument to measure exposure to conflict. Moral outrage was the most common type of conflict. The most problematic situations were the ineffectiveness of analgesic treatments, the administration of treatments considered futile and the mismanagement of resources. (shrink)

In his thesis Para uma Teoria Geral dos Homomorfismos (1944), the Portuguese mathematician José Sebastião e Silva constructed an abstract or generalized Galois theory, that is intimately linked to F. Klein’s Erlangen Program and that foreshadows some notions and results of today’s model theory; an analogous theory was independently worked out by M. Krasner in 1938. In this paper, we present a version of the theory making use of tools which were not at Silva’s disposal. At the same time, (...) we tried to keep in mind, so much as possible, the gist of his standpoint. (shrink)

Partimos da afirmação de K.-O. Apel, repetida por João Maria André, de que "[...] é na ‘mística' do ‘logos' e na teologia negativa do Pseudo-Dionísio que, de modo determinante, Nicolau de Cusa irá beber os traços fundamentais da sua filosofia da linguagem". Com base no De filiatione Dei propomo-nos refletir sobre a relação fundamental e constitutiva entre o verbo mental humano e o Verbo ou Logos eterno. A importância desse texto, no âmbito do problema da linguagem em Nicolau de Cusa, (...) é reconhecida por Casarella justamente por sua inflexão cristológica em relação aos primeiros sermões, pois, em oposição à reflexão intratrinitária dos sermões, a imagem humanamente visível de Cristo torna-se o espelho da linguagem, ou seja, em Cristo, vemos de modo perfeito o que pode ser expresso por meio da linguagem. O texto cusano é uma meditação sobre Jo, I, 12: "Mas a todos que o receberam deu o poder de se tornarem filhos de Deus: aos que creem em seu nome". Interessa-nos principalmente a meditação sobre os exemplos aduzidos por Nicolau de Cusa para explicitar de que modo colhemos a unidade divina intelectualmente, pois serão nesses exemplos ou enigmas que o autor pensará a relação constitutiva entre o verbo mental humano e o verbo mental inefável. We begin with the statement of K.-O. Apel, repeated by João Maria André, that "[…] it is in the ‘mystic' of the ‘logos' and in the negative theology of pseudo-Dionysus that, in a determinate manner, Cusa would receive the fundamental features of his philosophy of language". Based on De filiatione Dei, we reflect on the fundamental and constitutive relationship between the mental human word and the eternal Word or Logos. The importance of this text in the context of the problem of language in Cusa is recognized by Casarella, specifically for its Christological inflection in relation to Cusa's first sermons. In opposition to the intra-Trinitarian reflection of the sermons, in De filiatione Dei the humanly visible image of Christ becomes the mirror of language; that is, it is in Christ that we see the perfect mode that can be expressed by means of language. Cusa's text is a meditation on John 1:12: "But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name". Of principal interest to us are the examples adduced by Cusa that make explicit the way in which we intellectually receive the divine unity, as it is in these examples or enigmas that the author reflects on the constitutive relation between the mental human word and the ineffable mental word. (shrink)

AimTo evaluate the cognitive functioning of subjects practicing trance mediumship in Brazil.MethodThe study was based on the measurement of cognitive functions of 19 spirits mediums through neuropsychological tests such as the Brief Cognitive Screening Battery, the Verbal Fluency Test, the digit span test, the cube test, the five digit test and an evaluation of mental health through scales such as the Beck Depression Inventory, the Self-Report Questionnaire, and the Trauma History Questionnaire. The sample included the participation of spirit mediums divided (...) into two groups. The more experienced group with 11 subjects had more than 10 years of mediumistic practice, while the other less experienced group with 8 subjects had 1–5 years of experience. The inclusion criteria were psychophonic mediums with regular trance practices for at least one year. The data collected were analyzed using the SPSS statistical package.ResultsRegarding performance on the BCSB and digit span test, all subjects reached scores at the median or higher in comparison to standardized scores of Brazilians. Scores of 90% on the cube test and 42% on the FAS were reached in comparison to median or higher values, versus the median of standardized scores among Brazilians. On the FDT, we found statistical significance in the choice stage, with higher performance of subjects whose initial age of trance recognition occurred before 21 years old. On the BDI scale, no participant met the criteria for major depression. The SRQ showed an incidence of common mental disorders in 21% of the sample, which was more prevalent in the LEG.ConclusionThe cognitive functioning of subjects who practice trance mediumship in Brazil is associated with cognitive health. Executive dysfunction may be a tendency in LEG. However, an incidence of common mental disorders in the LEG was observed. Executive processing was higher in the subgroup with early practices of recognizing the phenomenon. (shrink)

Das Crises às possibilidades da Educação Superior no Brasil: uma leitura a partir de Hannah Arendt Resumo: O texto procura entender os pressupostos da educação superior no Brasil e faz considerações sobre seus limites e potencialidades à luz de Hannah Arendt. Segundo Hannah Arendt, a crise da educação remete-se a uma crise de estabilidade de todas as instituições políticas e sociais. E para o enfrentamento dessa crise, Hannah Arendt sugere reconsiderar a crise da modernidade para se repensar criticamente o papel (...) da educação no mundo contemporâneo. De fato, sua reflexão assevera que a educação está entre as atividades mais elementares e necessárias da sociedade humana, e, por isso, tem de ser continuamente repensada em função das transformações do mundo no qual nascem novos seres humanos. Hannah Arendt, questiona e faz pensar como que a crise da e na educação impede todo desenvolvimento de tarefas e dinâmicas que ajudem, especialmente aos estudantes (em qualquer área de conhecimento) a possuírem e produzirem um conhecimento que leve a um enfrentamento de situações críticas do quotidiano. Palavras-Chave: Hannah Arendt; Educação Superior; Crise na Educação; Cidadania; Direito Educacional. From Crises to Possibilities of Higher Education in Brazil: a Reading Based on Hannah Arendt Abstract: The text aims to understand assumptions of higher education in Brazil and makes considerations about limits and potentialities concerning those assumptions in the light of Hannah Arendt. According to Hannah Arendt, the crisis in education refers to a crisis of stability of all political and social institutions. And to envisage this crisis, Hannah Arendt suggests reconsidering the crisis of modernity to critically rethink the role of education in the contemporary world. In fact, her reflection asserts that education is among the most fundamental and necessary activities of human society, and, therefore, it must be continually rethought considering transformations in the world in which new human beings are born. Hannah Arendt, questions and makes us think about how the crisis of and in education prevents any development of tasks and dynamics that help, especially for students (in any area of knowledge) to possess and produce knowledge that leads to facing critical situations in the everyday. Keywords: Hannah Arendt; Higher Education; Crisis on Education; Citizenship; Educational Law. Des crises aux possibilités d e l’enseignement supérieur au Brésil : une lecture chez Hannah Arendt Résumé: Le texte a le but de comprendre les présupposés de l'enseignement supérieur au Brésil et fait des considérations sur ses limites et ses potentialités à la lumière d'Hannah Arendt. Selon Hannah Arendt, la crise de l'éducation renvoie à une crise de stabilité de toutes les institutions politiques et sociales. Et pour faire face à cette crise, Hannah Arendt propose de reconsidérer la crise de la modernité afin de repenser de manière critique le rôle de l'éducation dans le monde contemporain. En effet, sa réflexion affirme que l'éducation fait partie des activités les plus élémentaires et les plus nécessaires de la société humaine et qu'elle doit, donc, être continuellement repensée à la lumière des transformations du monde dans lesquelles de nouveaux êtres humains voient le jour. Hannah Arendt, interroge et fait réfléchir sur la façon dont la crise de et dans l'éducation empêche tout développement de tâches et de dynamiques qui aident, en particulier pour les étudiants (dans n'importe quel domaine de la connaissance) à posséder et produire des connaissances qui conduisent à faire face à des situations critiques dans le quotidien. Mots-Clés : Hannah Arendt; Enseignement supérieur; crise de l'éducation; citoyenneté; droit éducatif. Data de registro: 23/12/2021 Data de aceite: 15/03/2022. (shrink)

Jose Raimundo Maia Neto - The Limits of Doubt: The Moral and Political Implications of Skepticism - Journal of the History of Philosophy 40:4 Journal of the History of Philosophy 40.4 551-552 Book Review The Limits of Doubt: The Moral and Political Implications of Skepticism Petr Lom. The Limits of Doubt: The Moral and Political Implications of Skepticism. Albany: The State University of New York Press, 2001. Pp. xiv + 138. Cloth, $49.50. Paper, $16.95. Since the appearance in 1960 (...) of Richard Popkin's The History of Skepticism from Erasmus to Descartes skepticism has been acknowledged as a powerful intellectual force in modern philosophy. Lom's The Limits of Doubt corroborates this view by showing the relevance of this ancient tradition in the political and moral thought of a number of major modern.. (shrink)

Resumo Nas secções que se seguem, primeiro explorarei várias questões conceptuais e de enquadramento teórico, como o que se entende por relativismo e como o relativismo acerca da verdade se distingue de outros tipos de relativismo, uma elucidação da ideia de verdade relativa e, finalmente, em que sentidos se pode dizer que uma dada tese é auto-refutante e como se classificam os vários argumentos designados para provar que o relativismo se refuta a si mesmo nesses tipos de auto-refutação. Nas últimas, (...) e mais importantes, duas ultimas secções; avaliarei primeiro duas tentativas, uma devido a Hales e outra de Ressler,1 de desenvolver lógicas relativistas a partir das quais se pode ajuizar se o relativista é culpado de um dos tipos identificados de auto-refutação; o sistema de Ressler análogo a lógicas modais não-normais é considerado promissor. Outras variedades de argumentos de auto-refutação: transcendentais, semânticos e pragmáticos, também são considerados e rejeitados. Palavras-chave : auto-refutação, lógica filosófica, relativismo, verdade -/- In the following sections, I will try to answer several conceptual questions and clarify the vocabulary pertaining to the theoretical framework in which I am going to work. Examples being: what is relativism? How is truth-relativism is to be distinguished from other kinds of relativism? What is relative truth? In which senses can a certain thesis be self-refuting? And, finally, among the classical arguments laid out in the literature for the conclusion that relativism refutes itself, how are they to be classified among the several senses of self-refutation found? In the last, and most important two sessions: First, I will evaluate two attempts, one by Steven Hales and other by Mark Ressler, to construct formal systems of relative logic in which it can be properly be ascertained whether global forms truth-relativism are self-refuting. The system developed by Mark Ressler, analogous to non-normal modal logics, is considered promising in this regard. Arguments purporting to show that relativism falls prey to other varieties of self-refutation are also considered and then rejected. -/- Keywords : philosophical logic, relativism, self-refutation, truth. (shrink)

O presente trabalho visa refletir sobre a experiência vivenciada durante os Estágios Supervisionados em Filosofia III e IV, as dificuldades encontradas, as descobertas no contato direto com a sala de aula e os aprendizados proporcionados ao graduando, de fundamental importancia para a constituição de sua identidade profissional.

ABSTRACT In section XII of the First Inquiry, Hume refers to the two Hellenistic schools of skepticism to present his own view of skepticism, which, however, depends on the ancient skeptics mainly indirectly. Hume's view of skepticism depends crucially on Descartes and post-Cartesian philosophers such as Pascal, Huet, Foucher and Bayle, who reacted skeptically to major Cartesian doctrines but followed one version or other of Descartes's methodical doubt. Although all these post-Cartesian philosophers are relevant in section XII, I focus on (...) the topics in which Descartes himself-besides his skeptical followers-seems directly relevant. After an introductory section on Julia Annas' and Richard Popkin's views of Hume's relation to, respectively, ancient and modern skepticism, I turn to section XII and examine what Hume calls "consequent skepticism about the senses," "antecedent skepticism," and "Academic skepticism." RESUMO Na seção XII da Primeira Investigação, Hume refere-se a duas escolas céticas antigas ao apresentar sua própria visão do ceticismo que, entretanto, depende do ceticismo antigo somente secundária e indiretamente. A compreensão humiana do ceticismo depende principalmente de Descartes e de filósofos pós-cartesianos como Pascal, Huet, Foucher e Bayle que reagiram ceticamente às principais doutrinas cartesianas, mas seguiram uma versão ou outra da dúvida metódica de Descartes. Embora todos estes filósofos sejam relevantes na seção XII, examinarei os tópicos da seção nos quais Descartes parece ser diretamente visado. Após uma seção introdutória sobre as leituras de Julia Annas e Richard Popkin da relação de Hume com, respectivamente, o ceticismo antigo e o moderno, examino o que Hume chama na seção XII da Investigação de "ceticismo consequente sobre os sentidos", "ceticismo antecedente" e "ceticismo acadêmico". (shrink)

Este artigo aborda as memórias do handebol nos jogos escolares maranhenses (JEMs) (1970), em São Luís-MA. O corpus empírico do estudo foi o ginásio desportivo Ronald da Silva de Carvalho, da Escola Técnica Federal do Maranhão (ETFMA). A pesquisa qualitativa com aporte teórico-metodológico da Memória e da História Oral, com entrevista dos “lugares de memória” negras do campo esportivo, objetivou reconstruir as experiências do handebol no JEMs. Os Jogos Escolares Brasileiros e a invasão dos paulistas em São Luis-MA, transformou as (...) configurações na obtenção do sucesso esportivo no campo esportivo brasileiro e internacional. (shrink)

Pierre-Daniel Huet is one of the most important skeptics from the end of the 17th/begining of the 18th centuries. In this article, I show that Descartes is the main source of Huet’s skepticism by means of six remarks, each developed in a section of the article. 1) Huet discovered Cartesian doubt before he discovered ancient skeptical doubt ; 2) the skepticism exhibited in the Traité Philosophique de la Faiblesse de l’Esprit Humain and the anti-cartesianism exhibited in the Censura Philosophiae Cartesianae (...) were originally parts of the same work ; 3) there is a skeptical Descartes in the Censura ; 4) the intellectual biography of the Provençal in the Traité Philosophique updates and pyrrhonizes Descartes’s intellectual biography in the Discours de la Méthode ; 5) four skeptical arguments in the Traité — including the most important one in the book — are Cartesian ; 6) Huet’s skepticism was perceived as partially Cartesian by the first readers of the manuscript. (shrink)

Untitled Article Journal of the History of Philosophy 44.3 476-478 Antony McKenna and Gianni Paganini, editors. Pierre Bayle dans la République des Lettres: Philosophie, Religion, Critique. Paris: Honoré Champion, 2004. Pp. 589. Cloth, €90.00. Pierre Bayle is an early modern philosopher who has received relatively little attention given the philosophical relevance and historical influence of his work. Fortunately this situation has been rapidly changing in recent years. This volume, edited by Antony McKenna and Gianni Paganini, is a good sample of (...) the volume, quality, scope, and polemical nature of current Bayle scholarship. The book contains twenty-five articles by the main Bayle scholars from France, Italy, England, the Netherlands, Canada, and the United States. It also contains an introduction by the editors, who give an overview of current scholarship, summarizing its main trends and achievements, and a useful name index. The articles are.. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Filosofia ellenistica e cultura moderna: Epicureismo, stoicismo e scetticismo da Bayle a Hegel by Giovanni BonacinaJosé R. Maia NetoGiovanni Bonacina. Filosofia ellenistica e cultura moderna: Epicureismo, stoicismo e scetticismo da Bayle a Hegel. Firenze: Casa Editrice Le Lettere, 1996. Pp. 358. Paper, L 52,000.The Hellenistic schools played a major role in the rise of modern philosophy during the sixteenth and seventeenth centuries. Stoicism was influential in the development (...) of a secular ethics emancipated from theology, Epicureanism in the mechanical and corpuscular views of the new science, and Skepticism in the predominant role that epistemology assumed in modern philosophy. Bonacina shows that this influence continued to be considerable during the eighteenth and early nineteenth centuries. He examines the treatment of these three Hellenistic philosophies by a large number of (mostly German) historians of philosophy and by the main philosophers of the period. Among the historians, Bonacina detects a progressive drive towards historical objectivity. However, the religious interest in the assessment of the ancient schools is still noticeable until the early eighteenth century when it begins to be increasingly replaced by contemporary philosophical sympathies and affiliations. This interest is even stronger among the main philosophers of the period, who use the Hellenistic philosophies as weapons in the intellectual battles in which they were engaged. A brief summary of the main aspects of this use, first of Stoicism and Epicureanism, and then of Skepticism, by some of the major philosophers examined by Bonacina will illustrate this central point of the book.Bayle continues Gassendi’s project of rehabilitating Epicurus. But his effort is not to make Epicureanism compatible with Christianity. He uses Epicurus’ philosophy to enhance his opposition to rational theology and Epicurus’ alleged virtuous life to corroborate his view that forced conversions cannot be justified by the need to make atheists or heretics good citizens. According to Bayle, Stoics—unlike Skeptics and Epicureans and like Catholic monks—are intolerant dogmatists, holding views incompatible with the true religion. A few years later, in the context of the French Enlightenment, the assessment of Stoicism and Epicureanism is still determined by antireligious controversy, but now revelation itself becomes the main target. Diderot, d’Holbach and La Mettrie all hold that a Stoic ethics which despises the passions is incompatible with human nature (just like Christian morals and contrary to Epicurean morals). Voltaire’s evaluation of Stoicism and Epicureanism strikes both his contemporary materialists and Christianity. Stoic deism is for Voltaire the alternative both to materialism and to revealed religion. Bonacina also shows that the Stoic/Epicurean opposition in ethics is an important weapon among the British moralists. While Shaftesbury finds in Stoicism [End Page 324] support for his view of innate moral feelings, Mandeville opposes him, attacking Stoicism and defending Epicureanism. Moving to the German context, Bonacina shows that Kant is often sympathetic towards Epicurus, in particular when the ancient philosopher is contrasted with modern ones. Epicurus’s materialism may have had only a phenomenal status and is more internally consistent than a modern materialism such as Locke’s, who accepts the existence of a nonmaterial God and soul. As to Stoic ethics, Kant claims that it is partially true—to the extent that virtue is not conditioned—and partially false, for the Stoics think of the summum bonum as empirically available whereas it is an ideal of practical reason. Hegel also uses Stoicism and Epicureanism for the vindication of his own philosophy and criticism of established ones. For instance, Stoic ethics is a step in the development of the Mind, but just like Kantian ethics it is empty, deprived of ethicity and therefore in need of being dialectically overcome.Skepticism plays perhaps an even larger role in the philosophical debates of the period. Bayle takes the Skeptic standpoint (in opposition to the dogmatist in general and to the Stoic in particular) as the model for the historian of ideas who must objectively report the views and critically examine them without religious and philosophical preconceptions. Even more than Epicurus, Pyrrho is presented as a foe of rational theology and as indirectly showing the need of appealing to pure faith. Bonacina then examines the role played by Skepticism in the... (shrink)

Résumé — Cet article se propose de montrer que le scepticisme présent dans les œuvres philosophiques de Huet, notamment dans le Traité philosophique de la foiblesse de l’esprit humain, n’est pas un scepticisme chrétien dans le sens d’un scepticisme déterminé d’une manière ou d’une autre par la doctrine chrétienne. On examine d’abord quelques raisons historiques de la réception de la philosophie du Traité comme un « pyrrhonisme chrétien ». Puis on signale des différences décisives entre le scepticisme du Traité et (...) ses autres formes présentes chez d’autres philosophes de la période, qui peuvent être légitimement qualifiés comme différents modèles de scepticisme chrétien.— The article attempts to show that the skepticism exhibited in Huet’s philosophical works, in particular in the Traité philosophique de la foiblesse de l’esprit humain, is not a Christian skepticism in the sense of a skepticism determined in one way or another by Christian doctrine. The article begins by examining some historical reasons for the reception of the philosophy of the Traité as a « Christian pyrrhonism ». Then some crucial differences are pointed out between the skepticism of the Traité and other models of skepticism exhibited in the works of other philosophers of the period which can be considered as different types of Christian skepticism. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Academic Skepticism in Early Modern PhilosophyJosé R. Maia NetoAncient skepticism was more influential in the sixteenth and seventeenth centuries than it had ever been before. Thanks to the groundwork of Charles B. Schmitt and Richard H. Popkin on the influence of ancient skepticism in early modern philosophy and to the extensive research that followed their lead, skepticism is now recognized as having played a major role in the rise (...) of modern thought. 1There were two ancient skeptical schools, Academic skepticism and Pyrrhon-ism. Were both equally influential? Until the sixteenth century, Pyrrhonism was scarcely known. Only a few copies of Sextus’s books (the only surviving primary source of ancient Pyrrhonism) have been discovered in medieval libraries. By contrast the main source of Academic skepticism, Cicero’s Aca-demica, was occasionally referred to by medieval authors and was the object of some commentaries and criticism in the Renaissance. 2 Academic skepticism was preserved from the Middle Ages to the Renaissance not only through Cicero’s Academica, but also through Lactantius’s Divinae Institutiones and [End Page 199] Augustine’s Contra Academicos. 3 This situation changed when Sextus’s works were translated to latin and published in 1562 and 1569. Sextus presents a much more complete and detailed account and defense of ancient skepticism than that of Cicero’s Academica. Sextus presents Pyrrhonism as a coherent form of skepticism and Academic skepticism as a kind of negative dogmatism. 4 It was thus natural that the ancient skepticism that fascinated some (and troubled so many) early modern thinkers was mostly Pyrrhonian. Because of the publication of Sextus’s works, according to Schmitt, the increasing influence of Cicero’s Academica in the Renaissance was halted. Sextus’s Hypotyposes and Adversus Mathematicos took the place of Cicero’s Academica and drastically increased the influence of ancient skepticism. 5 The skeptical crisis at the dawn of modern philosophy is called “pyrrhonienne” not “academicienne.”While the appearance of Sextus’s works in Latin turned him and Pyrrhonism into the main source and influence of ancient skepticism in early modern philosophy, further research on the history of skepticism in the period has shown that the role of Cicero’s Academica and of Academic skepticism in general continued to be considerable. First, Cicero’s works were important items in the university curricula. Although Cicero’s works of rhetoric and morals were those more read, the students could certainly learn about Academic skepticism through at least some of them. Second, many editions of De Natura Deorum, a work of Cicero’s in which Academic skepticism is quite central, were published during the seventeenth century. Third, features of Academic skepticism, exhibited above all in Cicero’s Academica, are basic to the skepticism revived in the late Renaissance by Montaigne and Charron; were related to the new science in the first half of the seventeenth century by Gassendi; were used in the anti-Cartesian reaction of the late seventeenth century by Rapin, Huet, Bayle, and above all Foucher; and were radicalized in the eighteenth century by Hume. Despite the Academic features of Montaigne’s, Charron’s, and Gassendi’s skepticisms, it does seem that from the publication of Sextus’s works to the mid-seventeenth century, Academic skepticism was secondary to Pyrrhonism. But the appearance of Descartes and the development of Cartesianism in the second half of the seventeenth century set conditions for a complete revamping of Academic skepticism, bringing about what Schmitt thought was precluded by the appearance of Sextus in the modern scene, namely, a “full flowering of the Academica as a work to inspire new directions of philosophical thought.” 6 [End Page 200]Montaigne’s Apologie pour Raimond Sebond is rightly considered the first major result of the revival of ancient Pyrrhonism in modern thought. 7 Montaigne never cites the name of Sextus nor acknowledges his source and, by contrast, fills his Apology with passages from Cicero on the Academic skeptics. It is clear, however, that Montaigne follows closely Sextus’s Outlines of Pyrrhonism in the central part of the Apology where he gives a detailed and sympathetic exposition of ancient skepticism.After dwelling on the evils and problems arising from knowledge and science, Montaigne... (shrink)

Objective:A growing body of evidence supports the effectiveness of body-oriented interventions in educational contexts, showing positive influences on social-emotional competence. Nevertheless, there is a lack of systematization of the evidence regarding preschool years. This is a two-part systematic review. In this first part, we aim to examine the effects of BOI on preschoolers' social-emotional competence outcomes.Data Sources:Searches were conducted in Pubmed, Scopus, PsycInfo, ERIC, Web of Science, Portal Regional da BVS and CINAHL.Eligibility Criteria:English, French and Portuguese language articles published between (...) January 2000 and October 2020, that evaluated the effects of BOI implemented in educational contexts on social-emotional competence of preschool children. Only randomized controlled trials or quasi-RCT were included.Data Extraction and Synthesis:Two reviewers independently completed data extraction and risk-of-bias assessment. The level of scientific evidence was measured through the Best Evidence Synthesis.Results:Nineteen studies were included. There was strong evidence that BOI do not improve anger/aggression, delay of gratification and altruism. Nevertheless, there was moderate evidence that BOI effectively improve other social-emotional outcomes, such as empathy, social interaction, social independence, general internalizing behaviors, and general externalizing behaviors. The lack of scientific evidence was compromised by the methodological quality of the studies.Conclusion:BOI effectively improve specific social-emotional competences of preschool children.Systematic Review Registration:PROSPERO, identifier CRD42020172248. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Academic Skepticism in Early Modern PhilosophyJosé R. Maia NetoAncient skepticism was more influential in the sixteenth and seventeenth centuries than it had ever been before. Thanks to the groundwork of Charles B. Schmitt and Richard H. Popkin on the influence of ancient skepticism in early modern philosophy and to the extensive research that followed their lead, skepticism is now recognized as having played a major role in the rise (...) of modern thought. 1There were two ancient skeptical schools, Academic skepticism and Pyrrhon-ism. Were both equally influential? Until the sixteenth century, Pyrrhonism was scarcely known. Only a few copies of Sextus’s books (the only surviving primary source of ancient Pyrrhonism) have been discovered in medieval libraries. By contrast the main source of Academic skepticism, Cicero’s Aca-demica, was occasionally referred to by medieval authors and was the object of some commentaries and criticism in the Renaissance. 2 Academic skepticism was preserved from the Middle Ages to the Renaissance not only through Cicero’s Academica, but also through Lactantius’s Divinae Institutiones and [End Page 199] Augustine’s Contra Academicos. 3 This situation changed when Sextus’s works were translated to latin and published in 1562 and 1569. Sextus presents a much more complete and detailed account and defense of ancient skepticism than that of Cicero’s Academica. Sextus presents Pyrrhonism as a coherent form of skepticism and Academic skepticism as a kind of negative dogmatism. 4 It was thus natural that the ancient skepticism that fascinated some (and troubled so many) early modern thinkers was mostly Pyrrhonian. Because of the publication of Sextus’s works, according to Schmitt, the increasing influence of Cicero’s Academica in the Renaissance was halted. Sextus’s Hypotyposes and Adversus Mathematicos took the place of Cicero’s Academica and drastically increased the influence of ancient skepticism. 5 The skeptical crisis at the dawn of modern philosophy is called “pyrrhonienne” not “academicienne.”While the appearance of Sextus’s works in Latin turned him and Pyrrhonism into the main source and influence of ancient skepticism in early modern philosophy, further research on the history of skepticism in the period has shown that the role of Cicero’s Academica and of Academic skepticism in general continued to be considerable. First, Cicero’s works were important items in the university curricula. Although Cicero’s works of rhetoric and morals were those more read, the students could certainly learn about Academic skepticism through at least some of them. Second, many editions of De Natura Deorum, a work of Cicero’s in which Academic skepticism is quite central, were published during the seventeenth century. Third, features of Academic skepticism, exhibited above all in Cicero’s Academica, are basic to the skepticism revived in the late Renaissance by Montaigne and Charron; were related to the new science in the first half of the seventeenth century by Gassendi; were used in the anti-Cartesian reaction of the late seventeenth century by Rapin, Huet, Bayle, and above all Foucher; and were radicalized in the eighteenth century by Hume. Despite the Academic features of Montaigne’s, Charron’s, and Gassendi’s skepticisms, it does seem that from the publication of Sextus’s works to the mid-seventeenth century, Academic skepticism was secondary to Pyrrhonism. But the appearance of Descartes and the development of Cartesianism in the second half of the seventeenth century set conditions for a complete revamping of Academic skepticism, bringing about what Schmitt thought was precluded by the appearance of Sextus in the modern scene, namely, a “full flowering of the Academica as a work to inspire new directions of philosophical thought.” 6 [End Page 200]Montaigne’s Apologie pour Raimond Sebond is rightly considered the first major result of the revival of ancient Pyrrhonism in modern thought. 7 Montaigne never cites the name of Sextus nor acknowledges his source and, by contrast, fills his Apology with passages from Cicero on the Academic skeptics. It is clear, however, that Montaigne follows closely Sextus’s Outlines of Pyrrhonism in the central part of the Apology where he gives a detailed and sympathetic exposition of ancient skepticism.After dwelling on the evils and problems arising from knowledge and science, Montaigne... (shrink)

Resenha: SANTOS, Boaventura de Sousa. A difícil democracia: reinventar as esquerdas. São Paulo: Boitempo, 2016. ISBN 978-85-7559-509-1.

In lieu of an abstract, here is a brief excerpt of the content:Hume and Pascal: Pyrrhonism vs. Nature José R. Maia Neto The view that Pyrrhonism is not practically viable was, according to Richard H. Popkin, held during the seventeenth and eighteenth centuriesbydifferent philosophers suchas Mersenne,Arnauld, Pascal, Ramsay, and others.1 Among the anti-sceptics, this position was usually taken as an argument against Pyrrhonism. Popkin points out that Hume's main contribution to the "Pyrrhonian controversy" is to show that (i) (...) "the Pyrrhonian doctrine was the logical outcome of philosophical analysis,"2 (ii) that the infeasibility of Pyrrhonism does not weaken its epistemological force but only its psychological plausibility, and (Ui) that this implausibility obtains because nature (the common affairs ofeveryday life and the feeUngs, impressions, and ideas thereby generated) impels the philosopher to believe.3 Popkin alsomakes an allusion to the similaritybetweenHume and Pascal on this issue.4 In this paper I compare the dilemma posed by Pascal as apropaedeutic tofaith withthe "dangerous dilemma" alluded to, but avoided, by Hume in the conclusion of book 1 of the Treatise. The dilemma follows from (i) above. At a certain point in his epistemological enquiry the philosopher is forced tomake a hard choice between the quite disadvantageous alternatives: either to continue his philosophizing, which, leading to Pyrrhonism, may bring despair and cause the annihilation ofhis life, or to abandon philosophy, makinghim aprey ofthe "errors, absurdities, andobscurities"ofanon-critical life.5 In what follows I compare Hume's solution to this dilemma with Pascal's.? In the following passage Hume shows the toughness of the dilemma and offers a first answer to it: What party, then, shall we choose among these difficulties? If we... condemn all refin'd reasoning, we run into the most manifest absurdities. If we reject it in favour of these reasonings, we subvert entirely the human understanding. We have, therefore, no choice left but betwixt a false reason and none at all. For my part, I know not what ought to be done Volume XVII Number 1 41 JOSE R.???? NETO in the present case. I can only observe what is commonly done; which is, that this difficulty is seldom or never thought of; and even where it has once been present to the mind, is quickly forgot, and leaves but a small impression behind it. (T 268) Note that in this first answer Hume manages to avoid the normative response that the dilemma demands. He provides, instead, a descriptive account which is a kind of solution because it purports to show that human psychology makes it unlikely that someone could reach the point at which he or she would have to choose between the two parties. The dilemma does not arise because nature stops the self-subversion ofreason. Most fortunately it happens, that since reason is incapable of dispelling these clouds, nature herselfsuffices to that purpose, and cures me of this philosophical melancholy and delirium, either by relaxing this bent ofmind, or by some avocation, and lively impression of my senses, which obliterate all these chimeras. (T 269) Hume means by nature in this passage both human nature and the social and natural environments which, in so far as they demand specific reactions, generate appropriate beliefs. Those beliefs imposed by nature are necessaryforour survival. So, the mere interaction ofthe philosopher with the world outside his closet suffices to dispel his sceptical crisis. According to Hume, this determination of nature is absolute and necessary. "I find myself absolutely and necessarily determin'd to live... I may, nay I must yield to the current ofnature" (T 269). This view is reaffirmed in the Enquiry. Nature is always too strong for principle. And though a PYRRHONIAN may throw himself or others into a momentary amazement and confusion by his profound reasonings; the first and most trivial event in life will put to flight all his doubts and scruples, and leave him the same, in every point ofaction and speculation, with the philosophers of every other sect, or with those who never concerned themselves in any philosophical researches.6 So, it would appear that the dilemma is just a fleeting impression in the imagination of the philosopher during a momentary sceptical crisis. Nature provides that such a crisis is not prolonged... (shrink)

Resenha: SANT’ANNA SOBRINHO, José. Terreiros Egúngún: um culto ancestral afro-brasileiro. Salvador: EDUFBA, 2015. 284 p.

Normal 0 21 false false false MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Tabela normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin:0cm; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} Neste trabalho interessa-nos pensar a relaçáo entre unidade e multiplicidade, um problema fundamental tanto filosófico quanto teológico como lembra Beierwaltes (1989, p. 179), a partir do vocabulário filosófico-teológico cusano. Na primeira parte do texto fazemos uma leitura às avessas da obra cusana. Partimos da suposiçáo de que no De (...) apice tehoriae Nicolau de Cusa sugere um princípio a partir do qual pode ser lida tanto a sua última obra quanto toda a sua especulaçáo. Uma correta interpretaçáo desse princípio pode ser construída ao pensarmos o modo de ser próprio das coisas criadas. O princípio primeiro se deixa ver e as coisas principiadas sáo sua manifestaçáo e apariçáo. Porém, apariçáo perfeita do princípio é o seu Verbo. Em termos filosóficos isso significa que a apariçáo perfeita da unidade náo é a pluralidade (sua explicatio ), mas a igualdade (sua imago ). Será o De mente a nos sugerir a diferença. Na segunda parte, portanto, refletiremos sobre a complicatio - explicatio como aposta cusana para se pensar o problema da unidade e da multiplicidade. Retomamos essa discussáo a partir do De docta ignorantia e da Apologia quando Nicolau deve se defender da acusaçáo feita por Wenck, no De ignota litteratura , de ter feito coincidir criador e criatura. (shrink)

The aim of this study is to present and investigate the spirituality of communion in one of the most important movements of the Church in the late twentieth and early twenty-first century, namely the Focolare Movement. It is a spirituality that seeks to reestablish communion and unity between the human being and God and between the various segments that make up the Church and society. Finally, it is stated that in the present a great number of conflicts that go from (...) the terrorism is seen, such as ethnic and religious conflicts, until arriving at wars and economic disputes. Within this worrying context, the spirituality of communion, of the Focolare Movement, is a concrete response that is possible to the construction of unity and that the human being has superficial differences only, since in the deepest being, a communion called humanity is formed. (shrink)