Este ensaio pretende explorar a hipótese de que haveria subjacente à indistinção criada na figura do monstro de Frankenstein, entre o humano e não-humano, um princípio mimético que embora não necessariamente implique o monstruoso, foi a ele associado. Entender que algo que imita a perfeição de um ser humano, em todas as suas características, sobretudo linguísticas, seria um ser humano, ou seja, ter a imitação como critério para se definir o humano, é colocado em questão no romance de Mary Shelley.

Este texto pretende-se um ensaio sobre a questão do Espiritual na teoria pictórica de Kandinsky. Nele busco evidenciar a idéia de que as concepções do pintor russo, em grande parte construída em consonância com o pensamento esotérico do fim do século XIX, aproximam-se bastante de um tipo de cosmologia mágica, que abriga uma perspectiva análoga àquela das categorias do pensamento mágico segundo Marcel Mauss. No centro desta cosmologia encontra-se a arte, síntese do Espiritual, cuja noção central é a de gênio (...) que creio ser herdada em grande medida de Kant. (shrink)

O presente texto narra uma experiência de formação de alfabetizadores de jovens e adultos: uma alfabetização filosófica de 40 horas com 300 alfabetizadores em julho de 2022, como primeira etapa do Programa “Supera RN” em Pau dos Ferros, dentro da Política de Superação do Analfabetismo do Estado do Rio Grande do Norte (RN). O texto tematiza em que sentido a experiência de Alfabetização filosófica se inspira e ao mesmo tempo se diferencia do curso de Alfabetização oferecido por Paulo Freire em (...) Angicos em 1963. Inspirado na curiosidade e no compromisso de Paulo Freire com os esfarrapados do mundo, o conceito “alfabetização filosófica” propõe uma formação experiencial sustentada nas seguintes disposições: escutar atentamente o mundo humano e não humano que nos rodeia; pensar juntos com cuidado e calma; relacionarmo-nos cooperativa e não competitivamente com as ideias das outras pessoas; perguntarmo-nos, colocando em questão, nossa vida e a maneira como nos relacionamos com ela, num tempo especial, singular, suspendido; conversar como iguais na busca de enfrentar as exigências de nossa comunidade; inventar novas formas de estar com outras e outros. O texto apresenta como essas disposições foram pensadas e praticadas durante a alfabetização filosófica em Pau dos Ferros, RN, através de cinco princípios (perguntar; escutar; tempo de infância; igualdade; pensar juntos) e lança algumas perguntas sobre possíveis desdobramentos da alfabetização filosófica no campo de formação de professores. (shrink)

O presente artigo tem por objetivo apresentar em linhas gerais o desenvolvimento da teoria dos espíritos empreendida por Kant no texto Os sonhos de um visionário explicados pelos sonhos da metafísica, publicado em 1766, com suas consequências epistêmicas. O ponto central é o esquema óptico do qual Kant lança mão para explicar os fenômenos de comunicação com os espíritos e sua relação com o esquema mesmo da percepção visual, bem como dos aparelhos de projeção espectrais usados em espetáculos e seances (...) espíritas. Além disso, nossa hipótese é que o texto kantiano faz parte, por seu estilo e tema, da onda de publicações sobre visionários, aparições e espetáculos fantasmagóricos, que ganha volume a partir dos últimos decênios do século dezoito. (shrink)

Este texto tem como propósito sustentar a tese de que o mundo da arte se distingue do mundo da vida por ser aquele onde se dá o regime ficcional por excelência. Levando em conta os dois tipos de teoria pensado por Arthur Danto como dois tipos gerais a partir dos quais se pensa o mundo da arte: teoria da imitação e teoria do real, sugerimos uma continuidade entre eles. O primado da ficção seria próprio do mundo da arte. Entretanto, o (...) ficcional próprio da representação na arte não pode ser pensado sem o pólo do real, o pressupõe e o designa fazendo com que os limites entre o mundo da arte e o da vida estejam em constante litígio sem entretanto desfazer definitivamente as diferenças entre os dois pólos. (shrink)

O presente texto narra uma experiência de formação de alfabetizadores de jovens e adultos: uma alfabetização filosófica de 40 horas com 300 alfabetizadores em julho de 2022, como primeira etapa do Programa “Supera RN” em Pau dos Ferros, dentro da Política de Superação do Analfabetismo do Estado do Rio Grande do Norte (RN). O texto tematiza em que sentido a experiência de Alfabetização filosófica se inspira e ao mesmo tempo se diferencia do curso de Alfabetização oferecido por Paulo Freire em (...) Angicos em 1963. Inspirado na curiosidade e no compromisso de Paulo Freire com os esfarrapados do mundo, o conceito “alfabetização filosófica” propõe uma formação experiencial sustentada nas seguintes disposições: escutar atentamente o mundo humano e não humano que nos rodeia; pensar juntos com cuidado e calma; relacionarmo-nos cooperativa e não competitivamente com as ideias das outras pessoas; perguntarmo-nos, colocando em questão, nossa vida e a maneira como nos relacionamos com ela, num tempo especial, singular, suspendido; conversar como iguais na busca de enfrentar as exigências de nossa comunidade; inventar novas formas de estar com outras e outros. O texto apresenta como essas disposições foram pensadas e praticadas durante a alfabetização filosófica em Pau dos Ferros, RN, através de cinco princípios (perguntar; escutar; tempo de infância; igualdade; pensar juntos) e lança algumas perguntas sobre possíveis desdobramentos da alfabetização filosófica no campo de formação de professores. (shrink)

Testa and colleagues argue that evaluation for suitability for living donor surgery is rooted in paternalism in contrast with the evaluation for most operative interventions which is rooted in the autonomy of patients. We examine two key ethical concepts that Testa and colleagues use: paternalism and autonomy, and two related ethical concepts, moral agency and shared decision making. We show that moving the conversation from paternalism, negative autonomy and informed consent to moral agency, relational autonomy and shared decision making, one (...) better understands why the arguments give by Testa and colleagues fail. (shrink)

Francisco Romero es una de las personalidades más significativas de América Latina. Sus escritos, su labor pedagógica, la difusión de su pensamiento y el intercambio epistolar con figuras de renombre internacional dan muestra de ello. En el trabajo nos detenemos en este último aspecto para comprobar su manifiesta intención de construir una red intelectual de filósofos en América Latina. También están presentes las inquietudes editoriales tanto de Romero, como de sus pares mexicanos. Asimismo hacemos hincapié en el tópico (...) del exilio y la Guerra Civil Española a través de las cartas que el autor argentino recibió de algunos refugiados en México. El análisis de esta fuente histórica nos permite ver el estado del campo intelectual de la región en los años estudiados, al mismo tiempo que indica un panorama valioso del contexto histórico argentino y de América Latina. Francisco Romero is one of the most significant intellectuals in Latin America. His writings, his teaching, the dissemination of his thought, and the exchange of letters with internationally renowned figures are evidence of his legacy. In this paper we focus on this last aspect to prove the manifest intent of building an intellectual network of philosophers in Latin America. The editorial concerns of both Romero as well as his Mexican counterparts are present. We also focus on the topic of exile and the Spanish Civil War, through the letters that the Argentine author received from refugees in Mexico. The analysis of this historical source shows the state of the intellectual field of the region in the period studied, at the same time that it provides a valuable overview of the historical context in Argentina and Latin America. (shrink)

El presente artículo va a mostrar la manera en que Benjamin realiza una interpretación dialéctica de la cultura de masas y, en concreto, del cine. Primero se abordará la tesis de Benjamin de que en la sociedad industrial desarrollada se produce una crisis del aura y veremos qué consecuencias extrae de tal crisis para la labor artística. También nos ocuparemos del modo en que pone en relación las técnicas artísticas y las transformaciones históricas de la experiencia social. Todo esto nos (...) pondrá en condiciones de afrontar la cuestión nuclear de nuestro trabajo: el modo en que Benjamin interpreta el cine atendiendo a sus efectos para la experiencia del colectivo social. Para terminar, se mostrará cómo este tipo de interpretación de la cultura ha sido continuado de manera fructífera por el crítico cultural más relevante de nuestros días: F. Jameson. Palabras clave: interpretación; cultura; marxismo. (shrink)

Sacrifice haunts the Phaedo. In this article, I argue that the mise-en-scène of the death scene of the Phaedo, as well as other sacrificial elements in the background of the dialogue, creates a nexus that positively integrates the birth, philosophical practice, and death of Socrates into the ritualized rhythm of the life of the city of Athens. A close reading of the death scene presented as a synopsis with Walter Burkert’s well-known analysis of Greek sacrifice reveals convergences and divergences (...) between the Phaedo and Greek sacrificial practice. Socrates appears as a willing victim who accepts the city’s sacrificial practice while remaining on his own terms. (shrink)

Paul de Man ha interpretado la teoría de la traducción de Walter Benjamín como precursora de las posiciones de la deconstrucción. Por el contrario, aquí se va a demostrar la centralidad del mesianismo en la teoría del lenguaje y de la traducción de Benjamín, así como en su posterior concepción materialista de la historia. Se va a mantener que la fuerza teórica del pensamiento de este autor tiene como base precisamente tal elemento teológico.

Sacrifice haunts the Phaedo. In this article, I argue that the mise-en-scène of the death scene of the Phaedo, as well as other sacrificial elements in the background of the dialogue, creates a nexus that positively integrates the birth, philosophical practice, and death of Socrates into the ritualized rhythm of the life of the city of Athens. A close reading of the death scene presented as a synopsis with Walter Burkert’s well-known analysis of Greek sacrifice reveals convergences and divergences (...) between the Phaedo and Greek sacrificial practice. Socrates appears as a willing victim who accepts the city’s sacrificial practice while remaining on his own terms. (shrink)

Book reviewed in this article: Ethical Issues in Social Research. Edited by Tom L. Beauchamp, Ruth R. Faden, R. Jay Wallace, Jr., and LeRoy Walters. Baltimore: The Johns Hopkins University Press, 1982. xii + 436 pp. $25.00 (hardcover); $8.95 (paper). Ethics of Human Subject Research. Edited by Allan J. Kimmel, Jr. San Francisco: Jossey‐Bass, 1981. 106 pp. $6.95 (paper). Social Research Ethics. Edited by Martin Bulmer. New York: Holmes & Meier, 1982. xiv + 284 pp. $39.50 (hardcover); $14.50 (paper). The (...) Ethics of Social Research: Field‐work, Regulation and Publication. Edited by Joan E. Sieber. New York: Springer‐Verlag, 1982. x + 187 pp. $23.50 (hardcover). The Ethics of Social Research: Surveys and Experiments. Edited by Joan E. Sieber. New York: Springer‐Verlag, 1982. xii + 249 pp. $23.50 (hardcover). (shrink)

Walter M. Miller, Jr.’s 1959 novel A Canticle for Leibowitz is on one level a theological reflection on the human propensity to sin. Not coincidentally, the story is located in an Albertinian abbey in the former American southwest six hundred years after a nuclear holocaust, recounting three separate historical periods over the following twelve hundred years: a dark age, a scientific renaissance, and finally a time of technological achievement where a second nuclear holocaust is imminent. Miller asks the question (...) of whether humans as a species cannot avoid committing acts of sin that cumulatively and continually lead to acts of societal and technological self-destruction; his response oscillates between a fatalistic pessimism (the final extinction of the human species) and a vague optimism (the “new creature,” the mutant Rachel, or perhaps a last group of humans leaving the Earth as the curtain falls). It is my thesis in this article that theological questions about sin (as explored by Augustine and later scholars) can be fruitfully approached by analogous genetic processes; more precisely by reference to the rising science of Epigenetics, which explores how genes can express themselves differently without mutating in response to life stressors. In light of the idea of a genetic and epigenetic expression of moral rules of existence, Augustine’s thesis of original sin as something that is inherited makes new sense. In this light, it may also be possible to approach the question that the Canticle proposes: are we destined to self-destruction, or is there a way out of this destructive cycle? (shrink)

Martin Luther King's legacy as a Black, Baptist preacher and activist is widely known, but his influence in the public sphere has eclipsed his influence in Black Theology. Additionally, since the Black Power movement succeeded the Civil Rights movement, and thereby the Liberationist movement succeeded the Black Social Gospel movement, the foundations King laid became seamlessly integrated into the theology of James Cone and J. Deotis Roberts. Taking King's social analysis, his concern for crucified peoples, and grassroots activism, Cone and (...) Roberts craft the school of Black Theology. Frederick Ware's book, Methodologies of Black Theology outlined the schools of Black Methodology, including the Black Hermeneutical School, which incorporates indigenous sources to inform theology. Walter Strickland II, building upon Ware, argues the Black Hermeneutical School has three schools of interpretive emphasis: Courthouse, Schoolhouse, and Church House. Cone's theology utilises the methodology of the Courthouse while Roberts utilises the methodology of the Church House. This paper argues that Martin Luther King Jr's activism and theology helped develop Cone and Roberts's Black Theological Method. Roberts carries King's legacy as a pastor‐theologian, and Cone carries King's legacy as a social activist. (shrink)

Introduction: the advance of governmentality -- Foucault, power, and governmentality: introduction; what is governmentality?; beyond the microphysics of power?; from theory of the state to genealogy of the state; history of the art of government; pastoral power; raison d'état; liberal governmentality; five propositions on foucault and governmentality -- Governmentality 3.4.7.: introduction; governmentality after Foucault; governmentality and the political sciences; some problems in governmentality -- Foucault effect redux? some notes on international governmentality studies: constellation; a few preliminary observations; problems and debates (...) in international governmentality studies -- Reconnecting governmentality and genealogy: introduction; genealogy and governmentality; pluralizing genealogy; practicing genealogy; lines of descent: the family tree of power?; counter-memory and re-serialization; the retrieval of forgotten struggles and subjugated knowledges -- Conclusion: encountering governmentality: governmentality as a new cartography of power; from mapping to encountering; governmentality and politics. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Martin Luther King, Jr., and the Legacy of Boston PersonalismJ. Edward Hackett1. IntroductionWhen the question of the Rev. Dr. Martin Luther King, Jr.’s philosophical legacy arises in the academy, so far, the question remains open-ended (though, as I will shortly argue, the question has already been answered by King himself). Beyond his presence in public American consciousness, King left behind speeches, sermons, correspondence, and writings that inspire both philosophical (...) and theological reflection. However, King is also interpreted on the merits of the biases and philosophical traditions that we scholars navigate. Such biases and philosophical traditions mediate our experience of encountering King, and this mediation can impact our understanding of what exactly King’s philosophical legacy is.1Accordingly, we should seek to reconstruct King’s thoughts in the philosophical vocabulary King employed rather than displacing King from his own agency and the contexts that shaped him.2 In doing so, we prevent mistakes and misunderstandings that plague the public knowledge of King’s legacy. And yet, serious misunderstanding occurs every January with light fluff pieces in major newspapers and websites from authors who do not read King’s corpus. What’s more, some scholars are guilty of this lack of reading King widely. Consider Martha Nussbaum and her glaring error and omission in her recent contribution to a recent book that purports to look at King as a philosopher: “Although a religious man, [King] did not advance in his political writings a comprehensive and religious doctrine, as Gandhi did” (Nussbaum 123). In an otherwise interesting article about political emotions, Nussbaum completely neglects any historical consideration or development where King describes himself as a personalist.3 Like others, Nussbaum disregards King’s own self-description. This disregard is tantamount to a silent [End Page 45] and implicit racism that results in scholarly efforts that deprive King of his own intellectual agency when interpreting his work. This tendency prevails in both philosophy and theology departments, and this neglect has also been the larger challenge of African American philosophy gaining more acceptance as a field of philosophical inquiry (McClendon and Ferguson 38). My efforts in this article are to put an end to continual misreadings of King. First and foremost, King is a personalist.While this essay defends the personalist interpretation of King, let me lay out briefly those pieces of evidence. The interpretation of King as a personalist rests on four evidential sources: (1) King’s own words, (2) family background, (3) influence of personalist ideas on his writings, and (4) the tradition of King’s reception by other Boston personalists. First, King describes himself in his own words as a personalist. This is perhaps the biggest piece of evidence for why we should read King as a personalist. Second, King was influenced by personalism before studying Brightman’s philosophy with Gregory Davis at Crozers Theological Seminary.4 Before Morehouse College and Crozers Theological Seminary, according to Rufus Burrow, homespun personalism emerges out of King’s upbringing within the Black Church. For this reason, scholars should not doubt that King synthesizes personalist influences with how he was raised (Burrow, God and Human Dignity 17–31). Moreover, given that King chose to go to Boston University to study with Brightman and to be where Boston personalism was known to be strong, all of these facts indicate that King was a personalist (Burrow, God and Human Dignity 24).Homespun personalism gave King a vocabulary to bring together and synthesize many intellectual forces in his life, and this synthesis is recognized by other personalists. Walter Muelder is one such personalist. Muelder was Dean of Boston University’s School of Theology from 1945–1972 when King attended. Muelder and King exchanged correspondence, and Muelder delivered many lectures, some published and others unpublished, on the personalism of King. The most famous of these lectures is one Muelder gave to Morehouse College in 1983, in which Brightman’s moral law system is read into King’s own words. Taking this historical background and also that, to this day, some teachers at Morehouse College, like Lawrence Carter, make their students learn the personalist moral law system from Muelder and Bright-man, the personalist interpretation... (shrink)

The Architectonics of Meaning is a lucid demonstration of the purposes, methods, and implications of philosophical semantics that both supports and builds on Richard McKeon's and other noted pluralists' convictions that multiple philosophical approaches are viable. Watson ingeniously explores ways to systematize these approaches, and the result is a well-structured instrument for understanding texts. This book exemplifies both general and particular aspects of systematic pluralism, reorienting our understanding of the realms of knowing, doing, and making.

Are demands for equality motivated by envy? Nietzsche, Freud, Hayek, and Nozick all thought so. Call this the Envy Objection. For egalitarians, the Envy Objection is meant to sting. Many egalitarians have tried to evade the Envy Objection.. But should egalitarians be worried about envy? In this paper, I argue that egalitarians should stop worrying and learn to love envy. I argue that the persistent unwillingness to embrace the Envy Objection is rooted in a common misunderstanding of the nature of (...) the charge, what it reveals, and what can be said in response to it. I develop what Bernard Williams might call a vindicatory genealogy of envy, thereby allowing us to see that envy, rather than undermining egalitarian intuitions, can in fact play a distinct justificatory role (when it is fitting), which undermines the Envy Objection. (shrink)

This essay assesses the oft‐made link between Walter Rauschenbusch and Martin Luther King Jr. Denying neither Rauschenbusch’s influence on King nor King’s social gospel status, it nevertheless questions the way historians locate Rauschenbusch’s legacy in King and the civil rights movement. This strategy, however unintentionally, reproduces the white social gospel’s “astigmatism” on race and undermines the contributions of black social gospel (and other neglected) leaders even as revised histories affirm them. After exploring King’s references to Rauschenbusch and Rauschenbusch’s reflections (...) on race, the paper compares their theologies. This comparison reveals key differences on race and economic justice that ramify across Rauschenbusch’s and King’s distinctive articulations of social gospel categories, further complicating historians’ claims on King. Oversimplifying the connection between these important figures in religious ethics distorts theological understanding of social gospel legacies and compromises their power for future generations. (shrink)

Contribución de eruditos autores sobre aspectos trascendentales de la teoría pura del derecho. Esta obra debe verse como una expresión de esa renovada ocupación con los problemas de la doctrina de Kelsen.