O grupo de escritos chamados Cartas Católicas, junto à chamada Carta aos Hebreus apresenta-se como um testemunho extra-paulino do Cristianismo primitivo. De fato, é o conjunto dos textos narrativos (Evangelhos e Atos) e do Corpus Paulinum (conjunto dos escritos atribuídos a Paulo) que são mais marcantes na compreensão do Evento Jesus Cristo e sua vivência e compreensão no primeiro século. Com frequência, se esquece que o Cristianismo é um fenômeno histórico e social plural. Uma pequena introdução a este tempo histórico (...) e à sua temática é sempre oportuna para compreender as raízes da Igreja. (shrink)

O presente trabalho tem como objetivo principal mostrar quem foram os subdiáconos da Igreja Católica Apostólica Romana, a época em que eles existiram e assumiram algumas funções bem definidas, cuja característica primeira era a de não sobrepor às funções do diácono, o qual, de fato, é um ministro ordenado e recebe o primeiro sacramento da ordem, no grau do diaconato. Este artigo surgiu após diversas indagações de fiéis interessados na celebração da missa, no usus antiquior (forma extraordinária) do Rito Latino (...) e na súbita inexistência da ordem do subdiácono, atualmente fora dos círculos tradicionalistas, que obtiveram permissão para manter este grau da ordem. Apesar de ser uma ordem maior, o subdiaconato não é um sacramento, segundo os preceitos da Santa Sé Apostólica. O autor deste artigo dará algumas respostas para as seguintes questões: e agora como fazer? Quem pode substituir o subdiácono, uma vez que o usus antiquior foi restabelecido? O que este substituto pode fazer e o que ele não pode? (shrink)

Neste artigo interessa-nos abordar alguns aspectos sobre a relação entre a Sagrada Escritura e a Liturgia, de modo particular aqueles elementos concernentes à reorganização e confecção levadas a cabo pela reforma litúrgica do concílio Vaticano II do livro litúrgico que contém as perícopes bíblicas lidas na liturgia da Palavra durante as celebrações eucarísticas, isto é, o Lecionário da Missa. Para esta abordagem, nos servirá, em grande medida, o relato sobre os trabalhos da Reforma Litúrgica - relato este ainda inédito no (...) Brasil - escrito por D. Annibale Bugnini, Secretário do Consilium, a comissão encarregada para a aplicação dos princípios de reforma estipulados pela Constituição Sacrosanctum Concilium. (shrink)

A pesquisa procura não só conceituar e expor a estética de Hegel, mas também elucidar seu pensamento referente à questão. Em suas palavras, estética seria o belo artístico, criado pelo homem. Nesse sentido, a ascendência da arte está na precisão que o homem tem de objetivar seu espírito, morfosiando o mundo e também se transformando. Assim, nas páginas que se seguem há uma exposição do conceito vulgar de estética em contraponto a visão hegeliana, para tanto, o filósofo cita a ascensão (...) e declínio do conceito de arte e estética buscando contextualizá-la enquanto função na história do homem. (shrink)

Os dois primeiros capítulos dos Evangelhos canônicos de Mateus e Lucas têm dois conceitos teológicos que precisam ser mais investigados. Trata-se de “justiça” e “virgindade”, que podem ser entendidos como “tópoi”, isto é, palavras ou conceitos muito especiais. A tentativa desde artigo é abrir o debate a respeito e propor uma nova leitura dos relatos de Anunciação, desta-cando as figuras fundamentais de José e Maria, referências específicas de Jesus: sua messiani-dade e sua humanidade.

Las referencias de Michel Foucault a la noción de ideología no han sidotan numerosas. Luego de unas pocas líneas dedicadas en la primera de lasconferencias de La verdad y las formas jurídicas, en una entrevista publicadaen 1977 manifestó su incomodidad con el concepto de ideología, entreotras dos razones, por las implicancias con una noción clásica de sujeto.Por otra parte, y de modo sorpresivo, en algunos trabajos tales como ¿Quées la crítica?, analizó la noción de crítica. Lo que me interesa indagar (...) essi al momento de conceptualizar la crítica, Foucault mantiene la mismaconceptualización de la subjetividad que cuando reprochaba el conceptode ideología. (shrink)

Toujours déjà expressif, habité par la dimension du langage au moment même de l'expérience, le "visuel" est un champ à part entière où se croisent réel et imaginaire, et donc une nouvelle forme de compréhension de notre rapport au monde. En ce sens, les derniers travaux de Merleau-Ponty, par leur réflexion sur la question du visuel, remettent en cause la plupart des catégories par lesquelles nous avons coutume de "nommer" notre rapport au monde. Cette problématique se révèle particulièrement importante aujourd'hui. (...) Le développement continu des technologies optiques et médiatiques ne cesse d'ouvrir nos existences à des formes inédites de visualisation et d'expérience, et impose une compréhension renouvelée du statut contemporain des images. Convaincus que la pensée du dernier Merleau-Ponty peut contribuer de manière décisive à saisir ces enjeux, les dix auteurs des interventions recueillies dans ce volume des philosophes ainsi que des spécialistes internationaux des médias provenant de cinq pays différents proposent une réflexion collective particulièrement homogène et novatrice autour des croisements entre les notions de "visible" et de "visuel"."--Page 4 of cover. (shrink)

Em uma nota originalmente publicada em 1974 somente em italiano, Gilles Deleuze cunhou a expressão filosofia-cinema, aparentemente significando um novo estilo de fazer filosofia, a ser desenvolvido sob a luz das novidades do cinema. A fim de melhor entender o que uma “filosofia-cinema” poderia ser, antes de tudo devemos imaginar o que seria uma “filosofia antiquada”. Proponho caracterizá-la como uma “filosofia-pintura” baseada na noção de “representação”. Por sua vez, essa noção sugere uma concepção peculiar de visão baseada no modelo ótico (...) de “janela”, introduzido na pintura por Leon Battista Alberti e usado também na filosofia moderna. Esse modelo ainda funciona em nossa época? Apesar de numerosas referências recentes ao modelo janela, em minha opinião o modelo na ativa atualmente é aquele da “tela”. É claro que nossas relações diante das telas das mídias eletrônicas de hoje são diferentes daquele relacionamento que mantemos com a tela cinematográfica. Todavia, acho que esta última é a predecessora mais próxima dos modelos anteriores. De modo a entender os componentes da continuidade e da descontinuidade entre esses dois tipos de relacionamento, engajei-me numa investigação dos dois caminhos respectivos para mostrar o sonho de viver em uma tela. De fato, acho que esta investigação pode nos fornecer elementos importantes que permitam o desenvolvimento de uma “cinema-filosofia” na escala de hoje. (shrink)

This book present interdisciplinary research in the social sciences and humanities by connecting seemingly disparate sources through a sensitivity to endangered human values. It links reflections on the contemporary relationship between art and technology in a post-modern context, seeing art in terms of crossing boundaries and exploring virtuality. It deals with the consequences of economics colonising other disciplines, in terms of the processes by which the social becomes the economic. Using Jantsch''s evolutionary paradigm, the concept of self-transcendence is seen as (...) crucial for the understanding of human beings and their social systems. Incorporating recent thinking from the natural sciences, the learning process can be conceived as the life and activity of all complex systems, including those once conceived as organisms, machines, cultures or economies. Without the societal embrace of scientific and technological development no collective or individual meaning can be assigned to the production of new knowledge. The book seeks to recognise the point where a collective learning process becomes the heart of productivity, and where the shift from the hegemony of material labour to immaterial labour becomes fundamental. The author brings new understandings of art, the social, and technology together, based on the idea that history is not a story told in separate physical, social and spiritual spaces and that the most fundamental problem of today is how to find some shared meaning in a fractured world. The author analyses, at a global level, the process of the co-production of scientific and social order, of culture and technology, of life sciences and economic and political regimes. It rightly identifies the rise of the role of knowledge and the move of capital into life sciences as a new stage in the history of capitalism: what we can qualify as cognitive capitalism or biocapitalism. In this new era of capitalism, what is being manufactured and sold are not just tangible and non-tangible goods, whose increasing importance, as the author shows, poses unsurmountable theoretical problems to the theoretical apparatus of economic science. The increasing mercantilisation of the world appears at the same time as a bio-power, i.e. a set of instruments creating and controlling different forms of life, forms of communication, standards of socialisation, education, the individual and collective imaginary, etc. More fundamentally, the encounter of life sciences and the information technology integrates and subjects the most essential mechanisms of biological and social reproduction to the logic of capital valorization. To understand the complexity of these changes and the ethical and philosophical questions that the development of technology and sciences poses to the future of mankind one must break through the disciplinary barriers delineating different disciplines in social sciences and those separating social sciences from natural sciences. Professor Matko Mestrovic manages to tackle this challenge not only because of his impressive and masterful knowledge of different disciplines in the social and natural sciences, but he does it also owing to his capacity for theoretical elaboration that allows him to lay the foundations of a new transdisciplinary paradigm. This is why his work can raise the awareness of the general public on two issues: on a global and profound vision of the challenges posed by the new millennium; and on the need for a radical theoretical innovation bringing into question the disciplinary certitudes in develop a social science able to better understand the movement and the ambiguity of history. - Carlo Vercellone, Universite de Paris 1, Pantheon-Sorbonne Mestrovic provides a unique insight into the often forgotten relation between economics on the one hand and arts and culture on the other, demonstrating that these adomains function as a total social facticity and not as separate, entirely independent elements thereof. In doing so he is dispelling the illusions about the disciplinary self-containdness of individual forms of knowledge and is relying on those paradigms of contemporary scientific thought whose aepistemiological programs are based on close cooperation and aopening up and not on the persuasion about one''s own positions and dispositions. - Prof. dr. Rade Kalanj, Redovni profesor na Odjelu za sociologiju. (shrink)

En este breve comentario discuto algunos aspectos de la interpretación de la epistemología de Davidson que sugiere Willian Duica en su reciente libro. Luego de una presentación somera del libro me centro en tres asuntos centrales de la interpretación de Duica. En primer lugar, argumento que su lectura de la crítica de Davidson al dualismo esquema/contenido es muy restrictiva y deja abierta la posibilidad de un realismo directo empirista. En segundo lugar, argumento que en su lectura el propio Duica se (...) compromete inadvertidamente con un empirismo de este tipo y, de este modo, su interpretación entra en tensión con el coherentismo de Davidson. Finalmente, discuto algunos aspectos de la interpretación que hace Duica de la tesis davidsoniana de la triangulación. In this short comment I discuss some aspects of William Duica's interpretation of Davidson's epistemology in a recent book. After a brief review of the book, I focus on three central issues of Duica's interpretation. First, I argue that his reading of Davidson's criticism of the scheme/content dualism is too restrictive and leaves open the possibility of an empiricist direct realism. Second, I argue in his reading Duica inadvertently commits himself to an empiricism of this sort and, as a result, his interpretation is in tension with Davidson's own coherentism. Finally, I discuss some aspects of Duica's interpretation of Davidsonian triangulation. (shrink)

It would make a wonderful musical study – perhaps someone has already done it – to compare the various operatic and instrumental versions of the famous myth of Orpheus and Eurydice. [...] We know all too well the anxiety question par excellence, the disquieting “ Che vuoi? ” traversing our symbolically embedded lives. So, let me indulge a bit in this uncanny zone and ask: “ Che vogliamo? ”, what is our goal with this issue? Why did we start this (...) project? To be honest, I’m more than uncomfortable with this question, as it pushes me dangerously close to the awkward regions of the Lacanian “ Moi, la vérité, je parle ”. Nevertheless, for the greater good let me play this role for a little while and do my best to outline an answer. (shrink)

Este pequeno texto é uma singela homenagem que dedico para o meu exprofessor da graduação em Filosofia e meu orientador no mestrado em Ética e Epistemologia da UFPI. Trata-se de um texto rememorativo e de agradecimentos pela convivência e aprendizagem que tive com o professor Dr. José Sérgio D. da Fonseca. A grata oportunidade de conhecer o professor Dr. José Sérgio ocorreu-me por volta do ano 2009 em uma disciplina de seminário, na qual o professor José Sérgio ministrou um curso (...) sobre filosofia da mente, se minha memória não falha. (shrink)

La inconmensurabilidad ha sido durante unos cuarenta años una de las cuestiones más discutidas de la filosofía contemporánea de la ciencia. Para abordarla asumo la caracterización de Howard Sankey de la misma como “la tesis de que el contenido de algunas teorías científicas alternativas es incomparable debido a fallos de traducción en el vocabulario que emplean las teorías”. Este tipo de incomparabilidad debería impedir, por ejemplo, la derivación de la mecánica newtoniana a partir de la teoría de la relatividad, según (...) mantiene Thomas Kuhn. Como yo mismo me he ocupado de la comparación de los conceptos newtoniano y einsteiniano de masa en Rivadulla, en este artículo breve me centro en la comparabilidad de teorías de la física teórica contemporánea.Así, en lugar de tratar la cuestión de si las teorías de la física contemporánea son decididamente inconmensurables entre sí, el objeto principal de este artículo es proporcionar una respuesta al problema de si tiene sentido pensar sobre la inconmensurabilidad entre teorías físicas contemporáneas, dada su obvia comparabilidad. (shrink)

Dans ses efforts pour la renaissance et la reconnaissance de l'Afrique, Léopold Sédar Senghor a élaboré une philosophie de l'art fondée sur l'identification des paradigmes inhérents au style afro-diasporique : le génie du rythme et l'hégémonie du mouvement, source d'un négro-orphisme où l'émotion apparaît consubstantielle de la commotion. S'inscrivant dans la continuité de la pensée senghorienne, le présent ouvrage met en place la théorie d'une esthétique kinésique et tente de l'appliquer à l'étude des pratiques oratoires, musicales, sportives, chorégraphiques afro-diasporiques. Il (...) montre comment l'idiosyncrasie africaine a servi de matrice à de nouveaux langages plastiques et musicaux tant en Europe qu'aux Amériques. Il en est ainsi de la geste jazzistique de Wynton Marsalis, examinée ici en lien avec la statuaire oraculaire nkisi nkondi du Congo, les polyphonies des peuples "pygmées", le bwiti et le mvet, culte et art verbal d'Afrique centrale. L'esthétique du jazz, du basket-ball, du hip-hop, des cultes religieux et des musiques diasporiques se rattache essentiellement à l'Afrique noire par la virtuosité expressive, la vitalité kinesthésique et la démocratisation du rythme. Libératrice, jouissive, délice dionysiaque, elle traduit le goût, la passion d'exister ainsi que la faculté de résistance d'une sensibilité culturelle qui a su surmonter les tragédies de l'Histoire avant de trouver de nouvelles voies de régénération et de dissémination dans le corps et l'âme des sociétés postmodernes. (shrink)

Prof. Dr. Mustafa Demirci's monograph "Black Rage: The Rebellion of Negro Slaves in the Medieval Islamic World (869-883)" on the 'Zanj rebellion' that took place between 869-883 A.D., during the Abbasid period, and was led by the Ali b. Muhammad, is one of the most important studies both in terms of its subject matter and the author's approach and perspective on the subject. The study, which was prepared with a rich academic literature using basic sources and modern research (...) on the subject, deals with issues such as the geography of the event, the causes and spread of the rebellion, the wars and warfare techniques to suppress the rebellion, the short and long-term effects of the damage left behind by the rebellion from an academic perspective in chronological order. The Zanj revolt started in the marshes of Basra in 869 as a result of Ali b. Muhammad (d. 883), who was originally white and claimed to be a descendant of Ali, organizing black slaves working under difficult conditions in the large farms in and around Basra, and the rebellion grew and spread in a short time. Muwaffak Billāh (843-891), the brother of the Abbasid Caliph Mu’temid Alallâh (843-892), who was assigned to suppress the revolt, was victorious against the rebels after tough struggles, and the revolt ended with the killing of the leader of the rebellion, Ali b. Muhammad, in 883. (shrink)

This paper argues that Deonna and Teroni's attitudinal theory of emotions faces two serious problems. The first is that their master argument fails to establish the central tenet of the theory, namely, that the formal objects of emotions do not feature in the content of emotions. The second is that the attitudinal theory itself is vulnerable to a dilemma. By pointing out these problems, our paper provides indirect support to the main competitor of the attitudinal theory, namely, the perceptual theory (...) of emotions. (shrink)

Mechanisms are a way of explaining how biological phenomena work rather than why single elements of biological systems are there. However, mechanisms are usually described as physiological entities, and little or no attention is paid to malfunction as an independent theoretical concept. On the other hand, malfunction is the main focus of interest of applied sciences such as medicine. In this paper I argue that malfunctions are parts of pathological mechanisms, which should be considered separate theoretical entities, conceptually having a (...) priority over physiological sequences. While pathological mechanisms can be described in terms of a Cummins-like mechanistic explanation, they show some unnoticed peculiarities when compared to physiological ones. Some features of pathological mechanisms are considered, such as outcome variability, ambivalence and dependence on a range. (shrink)

The goal of this paper is to offer a new theory of moods, according to which moods are perceptual experiences that represent undetermined objects as possessing specific evaluative properties. I start by listing a series of features that moods are typically taken to possess and claim that a satisfactory theory of moods must be able either to explain why moods genuinely possess these features or to explain these appearances away in a non-ad hoc way. I show that my account provides (...) a plausible explanation of all the main features of moods. I conclude by addressing some objections against my account. (shrink)

In the preface of the Philosophical Investigations, Wittgenstein says that his “most fruitful ideas” are due to the stimulus of Sraffa's criticism, but Sraffa is not mentioned anywhere else in the book. It remains a puzzle in the literature how and why Sraffa influenced Wittgenstein. This paper presents a solution to this puzzle. Sraffa's criticism led Wittgenstein away from the calculus conception of language of the Big Typescript (arguably, an adaptation of the calculus of the Tractatus), and towards the “anthropological (...) view,” which structures both the opening sections of the Philosophical Investigations and Wittgenstein's later philosophy of mathematics. (shrink)

Highlights Merleau-Ponty’s interest in film and connects it to his aesthetic theory.

Definitions of consciousness need to be sufficiently broad to include all examples of conscious states and sufficiently narrow to exclude entities, events and processes that are not conscious. Unfortunately, deviations from these simple principles are common in modern consciousness studies, with consequent confusion and internal division in the field. The present paper gives example of ways in which definitions of consciousness can be either too broad or too narrow. It also discusses some of the main ways in which pre-existing theoretical (...) commitments (about the nature of consciousness, mind and world) have intruded into definitions. Similar problems can arise in the way a “conscious process” is defined, potentially obscuring the way that conscious phenomenology actually relates to its neural correlates and antecedent causes in the brain, body and external world. Once a definition of “consciousness” is firmly grounded in its phenomenology, investigations of its ontology and its relationships to entities, events and processes that are not conscious can begin, and this may in time transmute the meaning (or sense) of the term. As our scientific understanding of these relationships deepen, our understanding of what consciousness is will also deepen. A similar transmutation of meaning (with growth of knowledge) occurs with basic terms in physics such as "energy", and "time.". (shrink)

I argue that Wittgenstein’s engagement with Russell’s The Analysis of Mind was crucial for the development of his new method. First, I show that Wittgenstein’s criticism of the causal theory of meaning (namely: that it generates an infinite regress and that it does not determine the depiction of a fact) is motivated by its incompatibility with the pictorial conception of language. Second, I show that in reacting against that theory he comes to invent the calculus conception of language. Third, I (...) argue that the calculus conception is vulnerable to critiques that parallel those presented against Russell’s theory (a rule-following regression and the indeterminacy of depicted facts). Fourth, the striking similarity between the problems present in Russell’s theory and in Wittgenstein’s own views makes him realize that both were working under misleading trains of thought and false analogies. It is this realization that brings Wittgenstein to the view that his task is to investigate the genesis of philosophical puzzlement in order to stop philosophical theorizing right from the beginning. Thus, in explaining the invention of Wittgenstein’s new method I show its relation to Russell’s philosophy and indicate the origins of the rule-following problem. (shrink)

In this article, I focus on the reading of Heidegger's Kant that Derrida offers in his recently published 1978-9 seminar Donner le temps II (§§12–3). Here Derrida tracks across Heidegger's text the auto-affective or auto-dative structure (namely, the originary synthesis of spontaneity and receptivity) in which the Kantian conceptions of the experience of time and of transcendental imagination converge, and which is seen as scandalously underpinning the conception of respect. In particular, I draw attention to the moment in which Derrida (...) originally accounts for the structure of the Kantian respect as the movement of abandonment or delivery over to the event which he also ascribes to other figures of freedom (or unconditionality without sovereignty) explored in his later writings. My hypothesis is that, in doing so, Derrida may be building a bridge between two thoughts of imagination: on the one hand, imagination as a figure of his early differance, and, on the other hand, imagination as the non-sovereign freedom that undergirds his late work on sovereignty. (shrink)

Though the target article is not without fertile suggestions, at least two problems limit its overall validity: (1) the extended gene-culture coevolutionary framework is not an alternative to standard evolutionary theory; (2) the proposed model does not explain how much time is necessary for selective pressure to determine the stabilization of a new aspect of the genotype.

RESUMO O objetivo deste artigo é mostrar que as interpretações "tradicional" e "resoluta" não livraram o "Tractatus" da aparente autoderrota paradoxal. Argumento que essas leituras apresentam apenas uma nova roupagem ao paradoxo. A leitura "tradicional" de Hacker acaba atribuindo uma conspiração metafísica ao "Tractatus", o que é incompatível com os objetivos do livro. A leitura "resoluta" de Diamond e Conant atribui a Wittgenstein uma conspiração autoral, o que contradiz suas opiniões sobre autoria e método. Com base nas dificuldades encontradas em (...) ambos os lados do debate atual, concluo este artigo propondo vários requisitos que a correta interpretação do "Tractatus" deve preencher. (shrink)

In this paper, I pursue two main goals. The first is to raise three objections against Tom Roberts and Joel Krueger’s recent account of loneliness (2021). The second is to sketch an alternative, receptive account. Roberts and Krueger focus on loneliness conceived of as an occurrent emotion. According to their account, loneliness involves two components: (1) a pro-attitude (e.g., a desire) towards certain social goods and (2) an awareness that such goods “are missing and out of reach, either temporarily or (...) permanently” (p. 186). My first objection is that having a pair of pro-attitudes and cognitive states of the sort that Roberts and Krueger have in mind is neither sufficient nor necessary for an individual to experience loneliness. The second is that Roberts and Krueger’s account has trouble accounting for the unpleasant phenomenology of loneliness. The third is that their account has trouble demarcating loneliness from other negative emotions that one may experience within romantic, friendship or social relationships. Next, I sketch my own account of loneliness. According to the receptive theory (Tappolet 2022) to which I adhere, emotions are receptive experiences that non-conceptually represent their intentional objects as possessing specific evaluative properties. Accordingly, I argue that loneliness consists in a receptive experience that represents the absence of certain relational goods as bad in a particular way. I draw a distinction between the intentional object and the intentional locus of loneliness, and clarify the role that some of the individual’s pro-attitudes play in loneliness. I also show how a receptive account can explain the phenomenology of loneliness and demarcate it from other emotion types, and offer an account of degrees of loneliness, which distinguishes between the intensity and the centrality of episodes of loneliness. (shrink)