The paper discusses Thomas Reid's objection to David Hume's theory of personal identity. The hypothesis states that this criticism is not effective because it is based on a misunderstanding of Hume’s theory, namely, that Hume would have admitted a negative ontological thesis - the inexistence of a mind beyond perceptions - and a positive ontological thesis - a mind reduced to a bundle of perceptions. After explaining in what measures Reid’s objection is based upon this misunderstanding, the paper shows why (...) Hume does not accept those theses,. (shrink)

The paper presents and discusses how Thomas Reid's philosophy of common sense replies to the skepticism about the epistemic reliability of the faculties of mind. The hypothesis presented establishes that Reid’s reply has three arguments. First, Reid shows why it is impossible to prove the reliability of the faculties of mind and why philosophers may begin their investigations by accepting the truth of the beliefs due to these faculties. Secondly, Reid shows that it is inconsistent to choose one of these (...) faculties as the only source of true beliefs. This is arbitrary. Those authors, who choose, for example, consciousness as the only source of reliable knowledge, only reinforce the claim that all faculties of mind are equally reliable. Thirdly, if the faculties of the mind operate properly, that is, when our mind is not affected by any disorder or disease, there is no good reason to call them into question and to doubt the truth of their beliefs. (shrink)

The paper covers the discussion of three aspects of Thomas Reid’s political thought. Initially, it presents and discusses Reid’s understanding of Politics. Secondly, it is argued that, unlike the first principles of other branches of knowledge, such as Mathematics, Philosophy of Mind and Morals, the first principles of Politics are not the first principles of common sense. Politics is founded on a form of empirical knowledge that cannot be identified with common sense, with the judgments and beliefs due to the (...) original constitution of mind that are shared by most humans. Finally, it is argued, from a parallel with the philosophy of nature, that common sense has only a methodological role in Politics. (shrink)

I intend to discuss Hume’s theory of personal identity in Books I and II of the Treatise of Human Nature. First, I intend to argue that Hume’s distinction between a ‘personal identity with regard to thought and imagination’ and a ‘personal identity with regard to passions and self-interest’ is only methodological, not radical. That is, the philosopher does not sug-gest the existence of two distinct ideas of personal identity in mind. Secondly, I try to show the contribution of the passions (...) of pride and humility to the production of a belief in personal identity. Pride and humility contribute to the liveliness of this belief by producing the person’s interest in his sensations and actions of the past and the future. Thirdly, I want to show how passions and self-interest make it possible to explain the corporeal aspect of the belief in personal identity. I propose to discuss how the body and its qualities can be understood as constituent elements of the notion of personal identity. (shrink)

The paper states a hypothesis concerning Thomas Reid's moderation in his reply to skepticism. It is initially argued that commonsense beliefs, though due to reliable faculties, are doubtful, fallible, and correctable. They are not completely immune to skeptical attack. It is further argued that Reid intends to reply only to one form of skepticism, the partial one – the skepticism of authors who accept at least one mental faculty as a reliable source of knowledge. Reid does not intend to argue (...) with the skeptic who equally denies his assent to the reliability of all faculties – that is, the radical skeptic. This radical form of skepticism is harmless to practical life and philosophy and, for that reason, is not a threat. Finally, the hypothesis advanced is discussed considering other interpretations of Reid’s reply to skepticism. (shrink)

The paper aims to present two distinct ways of defending John Locke’s theory of personal identity from Thomas Reid’s objection. First, it will be argued that this objection is not effective since it starts from a misunderstanding of Locke’s theory. The identity of a person is not preserved by the psychological continuity of consciousness, as Reid understood it, but by its ontological continuity: the existence of the same consciousness preserves the personal identity. Secondly, it will be argued that it is (...) possible to reply to that objection in the light of the observation that the personal identity is preserved by the identity of the man: person and man are connected by means of the notion of body. (shrink)

The paper advances the hypothesis that, in Thomas Reid's reading, David Hume's skepticism of the Treatise on Human Nature is not solely due to his acceptance of the ‘ideal hypothesis’ – the principle according to which ideas are the immediate objects of the mental operations –, but it has another source, namely, that doubt on the reliability of the faculties of the senses, memory, and reason. Moreover, the paper argues that the suggested distinction between two roots for Hume’s skepticism allows (...) a more exact view on Reid’s reading of Hume and solve some misinterpretations. (shrink)

The paper advances the hypothesis that George Berkeley's philosophy does not overcome solipsism. In order to do this, it presents four difficulties on his arguments for other existences: (I) the argument about the existence of an external cause for sensitive ideas faces the difficulty of not eliminating the possibility that the mind itself is the cause of these ideas; (II) the argument present in the Dialogues to prove the existence of God is circular: it presupposes the existence of objects distinct (...) from the mind, however, the argument for the existence of these objects presupposes the existence of God; (III) the argument in favor of the existence of those objects, besides being related to the mentioned circularity, is developed without Berkeley presenting a clear notion of what these objects are; (IV) the argument for the existence of other minds, in what appears to be their most plausible interpretation – which states that it is possible to infer the existence of other minds from the observation of irregular, inconstant, and vicious actions in subjects –, faces the difficulty that, in a scenario where such actions do not exist, Berkeley loses the evidence for the existence of other minds. (shrink)

The paper advances the hypothesis that René Descartes presents a skeptical system of philosophy in Thomas Reid’s reading. There is a sort of ‘involun-tary’ or ‘accidental’ skepticism that results from the adoption by Descartes of both a skeptical method and a skeptical principle. The first section shows to what extent the Cartesian method of doubt – which focuses on the reliability of the faculties of the mind - is a skeptical demand that cannot be satisfied. The second section shows how (...) the principle of the Cartesian system – which establishes that ideas are the immediate objects of the operations of the mind – is not only skeptic but leads exactly and naturally to the most radical form of skepticism, namely, solipsism. The third section discusses the Cartesian sources of the doubt on the existence of external world according to Reid. (shrink)

The paper discusses the notions of ‘consciousness’ and ‘reflection’ in John Locke’s Essay on the Human Understanding. It attempts to present two criteria by means of which it would be possible to distinguish between these mental activities. Firstly, consciousness is a passive, involuntary activity and does not depend on attention to be exerted, unlike reflection, which is, at least in one of its degrees – since Locke conceives the existence of two degrees of reflection –, an active, voluntary, and attentive (...) activity of mind. Second, consciousness may be distinguished from reflection in that it is a mental activity that produces judgments / beliefs, unlike reflection, whose activities only produce ideas. While consciousness allows human beings to know – to judge about and to believe the existence of their mental phenomena –, reflection is only a mental capacity to have ideas and, as such, it is not true or false. (shrink)

The paper covers the discussion of three aspects of Thomas Reid’s political thought. Initially, it presents and discusses Reid’s understanding of Politics. Secondly, it is argued that, unlike the first principles of other branches of knowledge, such as Mathematics, Philosophy of Mind and Morals, the first principles of Politics are not the first principles of common sense. Politics is founded on a form of empirical knowledge that cannot be identified with common sense, with the judgments and beliefs due to the (...) original constitution of mind that are shared by most humans. Finally, it is argued, from a parallel with the philosophy of nature, that common sense has only a methodological role in Politics. (shrink)

The paper aims to discuss the notion of ‘common sense’ in Thomas Reid’s philosophy. It presents two hypotheses. The first hypothesis states that the common sense that Reid uses in philosophical matters is nothing but the set of original principles of the mind that determine human beings in regard to their notions, beliefs and inclinations, as well as the judgments and beliefs that are due to these principles. The second hypothesis states that Reid understands a kind of ‘developed common sense’, (...) a common sense that develops throughout human life by the proper cultivation of the powers of the mind. (shrink)

Little attention has been paid to the fact that Thomas Reid's epistemology applies to ‘political reasoning’ as well as to various operations of the mind. Reid was interested in identifying the ‘first principles’ of political science as he did with other domains of human knowledge. This raises the question of the extent to which the study of human action falls within the competence of ‘common sense’. Our aim is to reconstruct and assess Reid's epistemology of the sciences of social action (...) and to determine how it connects with the fundamental tenets of his general epistemology. In the first part, we portray Reid as a methodological individualist and focus on the status of the first principles of political reasoning. The second part examines Reid's views on the explanatory power of the principles of human action. Finally, we draw a parallel between Reid's epistemology and the methodology of Weberian sociology. (shrink)

This paper aims to discuss the philosophical roles of common sense in Thomas Reid’s thought. I argue that there is not only one way of appealing to common sense in attempt of discovering truth and allowing knowledge. According to my understanding, Reid makes at least three distinct uses of common sense: (1) the foundational use, in which common sense is taken as the foundation upon which knowledge must be built; (2) the methodological use, in which common sense arises as a (...) source of methodo-logical presuppositions of philosophical investigations; (3) the instrumental use, in which common sense, in the light of the emotion of ridicule, is used as an instrument to refute philosophical principles and conclusions. (shrink)

The paper advances two hypotheses concerning Thomas Reid’s reading of George Berkeley’s immaterialist system. First, it is argued that, on Reid’s view, Berkeley is skeptic about the existence of the objects of the material world, not in virtue of a doubt about the senses but for his adoption of the principle that ideas are the immediate objects of the operations of mind. On Reid’s view, that principle is a skeptical principle by its own nature. Secondly, it is argued that Berkeley (...) really accepts in his system the notion of ‘idea’ such as Reid understands it, namely, as an entity distinct from mind and its operations. (shrink)

This thesis aims to discuss Thomas Reid’s (1710-1796) theory of the first principles of knowledge, more particularly, the first principles of philosophy of mind, morals and politics. In the first chapter, I discuss Reid’s foundationalist commitments in philosophy of mind, morals and politics. I argue that he is clearly a foundationalist about speculative and moral knowledge, but it is not clear if he keeps foundationalist commitments with regard to political knowledge – the first principles of politics are not self-evident beliefs: (...) they are not justified from the start and, therefore, they do not have what is needed for being basic beliefs in a foundationalist view of the structure of knowledge. In the second chapter, I discuss Reid’s understanding of the sources of speculative, moral and political knowledge, namely, common sense and knowledge of mankind. I argue that while philosophy of mind and morals are based upon the first principles of common sense – immediate and irresistible beliefs due to the original constitution of mind, politics is based upon first principles of the knowledge of mankind – beliefs that are due to a mixture of the sagacity and the experience of the political scientist who lives among other human beings in a political society. In the third chapter, I try to explain Reid’s comprehension on the first principles of philosophy of mind, morals and politics. I try to explain what a first principle of knowledge is, how to understand the distinction between the principles of contingent and necessary truths and what the means we have to identify the first principles of knowledge are. The fourth and last chapter is entirely dedicated to common sense. More particularly, I discuss how Reid defends the first principles of common sense from the skeptical attack. (shrink)

In this paper, we intend to offer an interpretation about the explanation of the (relative) idea of pure substance in general on John Locke’s philosophy, from Thomas Reid’s notion of ‘natural suggestion’. To achieve this aim, after contextualizing Locke’s notion of pure substance in general and distinguishing it from the idea of particular substance (section 1), we explicit that Locke’s words about the source of the idea of the former in the mind (either empirical or rational) are ambiguous and inconclusive (...) (section 2). Then, we argue that the parallels between this idea and that of ‘relation’, as well as of ‘power’ do not assist in that answer, due to some problems we identify on them (section 3). Finally, we argue that the Reidian explanation for the source of the idea of ‘mind’, from the notion of ‘natural suggestion’ allows us to i) avoid those problems and ii) inasmuch as, according to this interpretation, the idea of pure substance in general would have an empirical source, Lockian empiricism would remain intact (section 4). (shrink)

The paper advances the hypothesis that David Hume’s philosophy explains the corporeal dimension of the self, particularly, one’s belief in a body as being ‘her own body’, as a part of one’s self, in light of three different perspectives: through the operations of the imagination, the associative principles and the perception of mental and physical parallel states; through the occurrence of certain passions in the mind, particularly, pride, humility, and self-interest which direct one’s attention to a body that is felt (...) to be her own body; through the consciousness of the ability of the will to guide the power of moving certain parts of the body. Finally, it is argued that the mental phenomenon of belief in one's own body is a mutual construction of the human mind, that is, it is produced simultaneously by intellectual, affective, and volitional operations. (shrink)

This article aims to problematize, through the theoretical contributions of the post-colonial studies, the catholic church’s colonization project towards the Amapaense Amazon’s popular catholicism - such as the Myth of Cobra Grande - constituted as a project evolved around eurocentric and judeo-christian assumptions to the detriment of afro-amerindian cultural, identity and religious expressions, of catholic communities in the urban and rural areas of the brazilian Amazon. The amazonian population develops strategies of resistance and re-existence in order to maintain their religious (...) traditions around festa dos santos, pilgrimages, festivities, rosaries, quermesses, and other activities as forms of origins establishment or origins return for the foundation of a narrative identity.. (shrink)

Foucault inscreve a fenomenologia num movimento de desconstrução da racionalidade. Esse registro será arqueologicamente operado em As Palavras e as Coisas como signo de uma subversão radical vinda a lume pela “modernidade” em franca oposição à “idade clássica” da cultura no Ocidente, tendo como pano de fundo algo que se revela aquém do cogito: o “impensado”. O que emerge, aqui, é a dimensão mais profunda da razão e da epistémê, ou seja, a camada subterrânea pela qual o acontecimento e a (...) historicidade operam sob a superfície do saber. É essa nova figura que entra em cena, por exemplo, via diferentes discursos como a “alienação”, o “inconsciente” ou o “irrefletido”. No tocante à tradição fenomenológica, a admissão da Lebenswelt, do Dasein, do cogito pré-reflexivo ou da Carne, o “impensado” transfigura a região privilegiada pela qual o pensamento sempre retorna. Ora, se é patente que Foucault circunscreve essa operação como uma posição de princípio a ser superada, não deixa, contudo, de ser plausível o quanto ele parece selar uma espécie de “aliança à distância” com o espírito fenomenológico. O “retorno às coisas mesmas”, em termos foucaultianos, investe-se de outro estatuto, liberando a história de todo pressuposto teleológico, num regresso ao coração do presente. É esse agenciamento que permite, sob certos aspectos, situar a obra de Foucault próxima a de Merleau-Ponty, à maneira de uma reflexão marginal, “transgressora”, abrindo, pois, uma zona de sombra, “impensada”, em sua infraestrutura última. Tal é a “paragem” interpretativa a ser, aqui, perseguida. (shrink)

As proposições condicionais receberam atenção teórica concentrada, embora intermitente, desde a Antiguidade. A atenção durante últimos quarenta anos tem sido intensa. Nesse artigo, apresentaremos os principais desenvolvimentos da análise lógica acerca das proposições condicionais e discutiremos como elas desempenham papel central em muitas teorias filosóficas. Na primeira parte dessas observações introdutórias, mostraremos como os antigos, principalmente as escolas megárica e estoica, envolveram-se com a questão dos condicionais e quão importante isso foi para os posteriores desenvolvimentos da análise lógica dos condicionais (...) no medievo e na Idade Moderna. Por fim, apresentaremos, já na contemporaneidade, C. I. Lewis expondo sua teoria da implicação estrita em franca oposição à doutrina da implicação que ele julgava errada. Espera-se que este trabalho sirva como a apresentação panorâmica de um campo que em lógica ainda é muito frutífero e fecundo para aprofundamentos e novas ideias. (shrink)

O conceito de existencialismo acirra, na cena contemporânea, uma controvérsia sui generis ao demarcar uma linhagem cultural que planta suas raízes filosóficas no dito movimento fenomenológico-existencial, particularmente, na Alemanha e na França e que tem, na figura de Sartre, uma referência, sem dúvida, icônica. Talvez ninguém mais que Gabriel Marcel tenha, recorrentemente, se insurgido contra tal filiação conceitual, atribuída, ora por intelectuais marxistas e cristãos, ora, pela própria mídia sensacionalista; estereótipo que, num primeiro momento, seria, aliás, consentido pelo próprio (...) Sartre, a despeito, sobretudo, da célebre conferência O Existencialismo é um Humanismo. Marcel, tão logo, toma partido nesse debate, vindo a configurar a sua obra filosófico-dramatúrgica como “existencial” e não, propriamente, “existencialista”. O artigo examina, precisamente, esse ponto de inflexão trazendo à tona alguns de seus desdobramentos mais decisivos. (shrink)

A utilização da água sempre foi vital para a sobrevivência humana, mas com suas ações surgiram os impactos aos ecossistemas comprometendo a qualidade. O ecossistema aquático tem sido prejudicado por isso, principalmente, pelo descarte inadequado de efluentes não tratados. Este trabalho visou avaliar a eficiência de ilhas flutuantes com plantas, a fim de observar a melhoria da qualidade hídrica de ecossistemas aquáticos. Para isso foi analisado o comportamento das macrófitas nas ilhas flutuantes, por meio de experimento controlado. A ilha se (...) mostrou eficiente e resistente e pode ser utilizada para a remoção de macronutrientes. A eficiência na remoção foi cerca de 25% de fosfato e fósforo total, em um período de análise de 60 dias. Isso indica que com um período maior de análises, o resultado de remoção poderá ser maior, bem como a densidade de biomassa para o povoamento da ilha e a sua aplicação em corpos hídricos comprometidos. (shrink)

RESUMO O objetivo do presente trabalho consiste em explicitar o itinerário ou linha argumentativa de Gilles Deleuze no artigo intitulado "A concepção da diferença em Bergson", de 1954. Postula-se que nesse trabalho de 1954, Deleuze exponha a noção de 'diferença', que está presente na obra de Henri Bergson, por meio da relação entre três dimensões: metodológica, cosmológica e ontológica. Para tanto, caracteriza-se o conjunto do pensamento de Deleuze em relação à História da Filosofia. Em seguida, identifica-se o percurso das pesquisas (...) de Deleuze sobre a obra de Bergson no contexto de sua versão para a História da Filosofia. Por fim, explicita-se o itinerário de Deleuze no artigo de 1954: "A concepção da diferença em Bergson". ABSTRACT The purpose of this paper is to explain the itinerary or argumentative line of Gilles Deleuze in the article named "The conception of difference in Bergson" of 1954. It is postulated that in this work of 1954, Deleuze exposes the notion of "difference", which is present in the work of Henri Bergson, through the relation between three dimensions: the methodological, cosmological and ontological ones. For that purpose, the whole of Deleuze's thought in relation to the History of Philosophy is characterized. Then, we identify the course of Deleuze's research on Bergson's work in the context of his version for the History of Philosophy. Finally, we explain the itinerary of Deleuze in the article of 1954: "The conception of difference in Bergson". (shrink)

Como área interdisciplinar, as Ciências Cognitivas começam a se desenvolver em meados da década de 1950 a partir de uma concepção compartilhada sobre a mente, hoje chamada de cognitivista. Esses pesquisadores concebiam a mente com uma natureza representacional que opera por meio de computações simbólicas. Atualmente, há uma multiplicidade de abordagens e teorias sobre a mente. Nesse espectro de posições, há desde abordagens tradicionais, que concebem a mente como representacional, até abordagens bastante radicais, que negam qualquer natureza representacional para a (...) mente. Após introduzir este tema, apresentamos as críticas de William Ramsey à representação enquanto definidora das Ciências Cognitivas ou, em outros termos, à representação enquanto critério de demarcação do cognitivo. Desenvolveremos uma hipótese interpretativa para a crítica de Ramsey mobilizando o conceito de estratégia de pesquisa, de Hugh Lacey. Apresentaremos a distinção de Lacey entre adoção de uma estratégia e aceitação de uma teoria, discutindo a suposta independência avaliativa entre estratégia e teoria. Finalizaremos com a defesa de um pluralismo de estratégias nas Ciências Cognitivas. Diferente de concepções que buscam reduzir prematuramente as Ciências Cognitivas a uma única estratégia, o pluralismo que defendemos equilibra a eficiência na resolução de problemas com outros valores considerados importantes, como a abrangência empírica e a neutralidade no sentido de inclusividade e equitatividade de valores. No atual momento das ciências cognitivas, o pluralismo de estratégias constitui o caminho mais promissor. (shrink)

O presente trabalho tem como objetivo apresentar dois distintos projetos formativos: a paideia grega e a Bildung do esclarecimento alemão representada por Kant e Hegel, bem como o desenvolvimento desta última em Halbbildung no século XX. Para compreender os sentidos e contornos históricos em que essas formulações estavam postas, tornou-se necessário inseri-las no contexto mais geral das formações sociais em que elas estavam inseridas, revelando suas contradições.

To date, the primary focus of research in the field of corporate social responsibility (CSR) has been on the strategic implications of CSR for corporations and less on an evaluation of CSR from a wider political, economic and social perspective. In this paper, we aim to address this gap by critically engaging with marketing campaigns of so-called ‘ethical’ bottled water. We especially focus on a major CSR strategy of a range of different companies that promise to provide drinking water for (...) (what they name as) ‘poor African people’ by way of Western consumers purchasing bottled water. Following Fairclough's approach, we unfold a three-step critical discourse analysis of the marketing campaigns of 10 such ‘ethical’ brands. Our results show that bottled water companies try to influence consumers' tastes through the management of the cultural meaning of bottled water, producing a more ‘ethical’ and ‘socially responsible’ perception of their products/brands. Theoretically, we base our analysis on McCracken's model of the cultural meaning of consumer goods, which, we argue, offers a critical perspective of the recent emergence of CSR and business ethics initiatives. We discuss how these marketing campaigns can be framed as historical struggles associated with neo-liberal ideology and hegemony. Our analysis demonstrates how such CSR strategies are part of a general process of the reproduction of capitalist modes of accumulation and legitimation through the usage of cultural categories. (shrink)

Kant clearly endorses some version of the ‘old formula of the schools’, according to which all volition is sub ratione boni. There has been a debate whether he holds this only for morally good actions. I argue that a closer look at the distinction between the good and the agreeable does not support this conclusion. Considering Kant’s account of the detrimental and the correct use of this thesis, I argue that rational beings always will sub ratione boni, even when they (...) act immorally, because they act on principles. I argue that Kant’s accounts of self-love and self-conceit support this view. (shrink)

To date, the primary focus of research in the field of corporate social responsibility (CSR) has been on the strategic implications of CSR for corporations and less on an evaluation of CSR from a wider political, economic and social perspective. In this paper, we aim to address this gap by critically engaging with marketing campaigns of so‐called ‘ethical’ bottled water. We especially focus on a major CSR strategy of a range of different companies that promise to provide drinking water for (...) (what they name as) ‘poor African people’ by way of Western consumers purchasing bottled water. Following Fairclough's approach, we unfold a three‐step critical discourse analysis of the marketing campaigns of 10 such ‘ethical’ brands. Our results show that bottled water companies try to influence consumers' tastes through the management of the cultural meaning of bottled water, producing a more ‘ethical’ and ‘socially responsible’ perception of their products/brands. Theoretically, we base our analysis on McCracken's model of the cultural meaning of consumer goods, which, we argue, offers a critical perspective of the recent emergence of CSR and business ethics initiatives. We discuss how these marketing campaigns can be framed as historical struggles associated with neo‐liberal ideology and hegemony. Our analysis demonstrates how such CSR strategies are part of a general process of the reproduction of capitalist modes of accumulation and legitimation through the usage of cultural categories. (shrink)

Resumo: neste artigo, apresenta-se um prelúdio de ideias e vivências acerca da importância do ensino de Filosofia, apontando também para um caminho, onde, a partir de experiências e estudos, acredita-se que esse ensino possa ser melhor conduzido. Assim, como escopo, busca-se desenvolver breves considerações em torno da premissa de que o ensino de filosofia, este sendo aplicado em um novo paradigma educacional, pode ser uma via profícua para o processo de emancipação, esclarecimento (aufklarung) e autonomia do indivíduo. Nessa medida, o (...) artigo terá como referência o ensaio “O que é esclarecimento” de Immanuel Kant, a obra “Educação e emancipação” de Theodor Adorno, e do artigo “O ensino de filosofia e a questão da emancipação” do comentador Walter Omar Kohan, entre outros textos de apoio. Por fim, buscaremos fazer uma correlação entre o ensino de Filosofia, seu potencial crítico-emancipador e o modelo de educação a distância, procurando destacar as possibilidades a serem abordadas dentro desse novo paradigma pedagógico, que, como mostraremos, apresenta inúmeras potencialidades a serem utilizadas no demandado processo de transformação da educação explorado no texto. Palavras-chave: Educação; Ensino de Filosofia; Autonomia; Princípios da Educação Online; Emancipação. Teaching philosophy: a path to emancipation, criticity and autonomy of the student Abstract: in this article, a prelude to ideas and experiences about the importance of Philosophy Teaching is presented, also pointing to a path where, based on experiences and studies, it is believed that this teaching can be better conducted. Thus, as a scope, we seek to develop brief considerations around the premise that the teaching of philosophy, being applied in a new educational paradigm, can be a fruitful way for the process of emancipation, enlightenment (aufklarung) and autonomy of the individual. To that extent, the article will have as reference the use of Kant’s essay “which is enlightenment”, of Adorno’s work “Education and emancipation”, by the commentator Walter Omar Kohan, in his article “The teaching of philosophy and the question of emancipation”, among other supporting texts. Finally, we will try to make a correlation between Philosophy teaching, its critical-emancipating potential and the distance education model, trying to highlight the possibilities to be addressed within this new pedagogical paradigm, which, as we will show, presents countless potentialities to be used in the demanded process of transformation of education explored in the text. Keywords: Education; Teaching Philosophy; Autonomy; Principles of Online Education; Emancipation. La enseñanza de la filosofía: un camino hacia la emancipación, crítica y la autonomía del estudiante Resumen: en este artículo se presenta un preludio de ideas y experiencias sobre la importancia de la Enseñanza de la Filosofía, señalando también un camino donde, a partir de experiencias y estudios, se cree que esta enseñanza puede ser mejor conducida. Así, como alcance, buscamos desarrollar breves consideraciones en torno a la premisa de que la enseñanza de la filosofía, siendo aplicada en un nuevo paradigma educativo, puede ser un camino fecundo para el proceso de emancipación, esclarecimiento (Aufklarung) y autonomía del individuo. En esa medida, el artículo tendrá como referencia el uso del ensayo de Kant “que es la ilustración”, de la obra de Adorno “Educación y emancipación”, del comentarista Walter Omar Kohan, en su artículo “La enseñanza de la filosofía y la cuestión de la emancipación”. ”, entre otros textos de apoyo. Finalmente, buscaremos hacer una correlación entre la enseñanza de la filosofía, su potencial crítico-emancipador y el modelo de educación a distancia, buscando destacar las posibilidades a ser abordadas dentro de este nuevo paradigma pedagógico, que, como mostraremos, presenta innumerables potencialidades a ser utilizadas en el demandado proceso de transformación de la educación explorado en el texto. Palabras clave: Educación; Enseñanza de la Filosofía; Autonomía; Principios de Educación en Línea; Emancipación. Data de registro: 23/08/2022 Data de aceite: 13/12/2022. (shrink)

Uma característica distintiva das sociedades da modernidade tardia é a extensão significativa a qual estas são dependentes do conhecimento para seu funcionamento. Contrário a como o conhecimento era visto nas sociedades pré-modernas, o conhecimento agora tende a ser entendido como informação, isto é, consistindo em representações objetificadas, mercantilizadas, abstratas e descontextualizadas. A superabundância de informação na modernidade tardia torna a sociedade da informação cheia de tentações. Isso nos leva a pensar que o conhecimento como informação é objetivo e existe independentemente (...) dos seres humanos; que tudo pode ser reduzido à informação; e que a geração de quantidades cada vez maiores de informações aumentará a transparência da sociedade e, portanto, levará ao gerenciamento racional de problemas sociais. No entanto, como discutido neste artigo, a sociedade da informação está repleta de paradoxos que a impedem de satisfazer as tentações que cria. Mais informações podem levar a menos compreensão; mais informações podem enfraquecer a confiança; e mais informações podem tornar a sociedade menos racionalmente governável. Essas reivindicações são ilustradas com exemplos do Reino Unido e dos Estados Unidos. (shrink)

Resumo/abstract dissertação de Mestrado FREITAS, Marissandra Silva do Rosário. Religião e inclusão social: uma análise sobre o trabalho de inclusão de surdos em igrejas cristãs de Belo Horizonte.

O presente artigo tem como objetivo analisar o conceito de propriedade na teoria de Arthur Schopenhauer, contida principalmente na obra Parerga und Paralipomena e a teoria de John Locke, expressa no Segundo tratado sobre o governo civil e estabelecer relações entre os conceitos, de modo a demonstrar as semelhanças enquanto direito natural e suas diferenças enquanto direito positivado na teoria dos dois filósofos.

The advance in Internet of Things technology has increased the opportunities for a healthcare system design, which is an urgent need owing to the growth in population among the older adults in many countries. This requires giving thought to the kind of innovative technological design methods that can find suitable solutions for home care. The application of Health Smart Homes by means of the technologies of the Internet of Things, can be used to support rehabilitation treatment and help the senior (...) citizens to understand the importance of taking measures to maintain a healthy standard of living that can meet their needs. The aim of this article is to develop and assess a design method for the following purposes: to determine and map out the physical and emotional state of the home care users, such as senior citizens; to implement a participatory design that includes the user within its social, psychological and therapeutic context; to explore the flexible method when applied to older users; to provide a way for the users to be “personalized” through a wide range of solutions that involve analyzing the behavioral patterns of different individuals in a standardized manner and to define a set of smart technologies for each problem and senior citizen. This article sets out a collaborative method called FlexPersonas, which is employed for the flexible mapping of users and to improve decision-making with the support of Internet of Things technologies. In this context, computing systems can identify the behavior of the user and issue warnings to the Carers about any abnormal event. Studies with an interdisciplinary team point out the potential and drawbacks of the method. (shrink)

Este artigo traz uma reflexão sobre a influência que a Biologia evolutiva exerceu sobre Sigmund Freud no tocante à teoria das pulsões e à noção de patologia que a acompanha. Também, notadamente quanto às suas tendências regressivas, conforme apresentado em Além do princípio do prazer, publicação pródiga de referenciais evolucionários, especialmente da compreensão filogenética da espécie humana, ou seja, da teoria da recapitulação de Ernst Haeckel, articulada aos fenômenos clínicos e culturais. Amparados em Georges Canguilhem, observamos que a mesma Biologia (...) cumpre função normativa na qualificação das manifestações humanas. Assim, mostraremos que o recurso a ela serviu de apoio para Freud estabelecer uma concepção psicanalítica de sujeito igualmente normativa, a saber, dotado de um psiquismo regressivo e patológico em sua natureza, cuja tendência biológica o faz repetir comportamentos do passado. Se trata de uma opção teórica em detrimento da ruptura e da variação como norteadora de sua história, assim como da história da espécie humana. (shrink)

People sometimes explain behavior by appealing to an essentialist concept of the self, often referred to as the true self. Existing studies suggest that people tend to believe that the true self is morally virtuous; that is deep inside, every person is motivated to behave in morally good ways. Is this belief particular to individuals with optimistic beliefs or people from Western cultures, or does it reflect a widely held cognitive bias in how people understand the self? To address this (...) question, we tested the good true self theory against two potential boundary conditions that are known to elicit different beliefs about the self as a whole. Study 1 tested whether individual differences in misanthropy—the tendency to view humans negatively—predict beliefs about the good true self in an American sample. The results indicate a consistent belief in a good true self, even among individuals who have an explicitly pessimistic view of others. Study 2 compared true self-attributions across cultural groups, by comparing samples from an independent country and a diverse set of interdependent countries. Results indicated that the direction and magnitude of the effect are comparable across all groups we tested. The belief in a good true self appears robust across groups varying in cultural orientation or misanthropy, suggesting a consistent psychological tendency to view the true self as morally good. (shrink)

A partir da leitura da cena final do filme Teorema,de Pier Paolo Pasolini, o presente ensaio propõe uma análise a respeito da linguagem humana, bem como das implicações políticas advindas de tais análises. Aborda a maneira como o limite da linguagem é encarado nas reflexões que sobre isso fazem tanto Pasolini quanto Maurice Blanchot. RetomandoValéry – o poema como “l’hesitationprolongee entre lesens et leson” –, demonstra como o par significante/significado pode ser lido como a questão mística da linguagem, isto é, (...) como algo que lida com o misterio. Para tanto, recorre às compreensões dantescas sobre a origem da linguagem significante, às proposições benjaminianas sobre a linguagem e às leituras contemporâneas de Giorgio Agamben e Jean-Luc Nancy. As análises expõem o modo como tal problema místico da linguagem pode e deve ser conectado ao problema político. Isto é, à compreensão da política está implicada a necessidade de redimensionamento da máxima aristotélica do zōonlogonekhon. O ensaio expõe o modo como o homem resolve sua vida na linguagem, de modo que às pressupostas certezas políticas são precisas novas questões sobre a própria dimensão do humano. A leitura de Teorema, portanto, serve como mote para pensar uma dimensão em que a ontologia se resolva em ética e que, assim, aporte não numa busca pelo Sentido político, mas num pensamento político atravessado por uma reinvenção desentidos. (shrink)

O livro III da _Ética _de Espinosa se dedica a definição dos afetos. Dentro dessa definição o outro desempenha um papel importantíssimo, mesmo se, inicialmente, ele parece estar ausente. Espinosa começará sua definição falando de afetos direcionados a coisas e não necessariamente a outros sujeitos afetivos. Todavia, isso não significa que o outro não seja importante para a teoria de Espinosa, pelo contrário, a partir da proposição 21 desse livro ele faz sua aparição, trazendo novos elementos à teoria dos afetos (...) e, principalmente, apontando para uma via de mão dupla, mostrando-nos que, se por um lado, as relações interpessoais podem ser de amor, por outro, o ódio estará presente, ou seja, essa relação pode se revelar tanto harmoniosa quanto conflitante. É justamente esse o caminho que gostaríamos de iluminar neste artigo, explicitando assim como a entrada do outro na teoria dos afetos de Espinosa lhe confere novas nuances, novos caminhos, novas possibilidades. (shrink)

A growing body of research has examined how people judge the persistence of identity over time—that is, how they decide that a particular individual is the same entity from one time to the next. While a great deal of progress has been made in understanding the types of features that people typically consider when making such judgments, to date, existing work has not explored how these judgments may be shaped by normative considerations. The present studies demonstrate that normative beliefs do (...) appear to play an important role in people's beliefs about persistence. Specifically, people are more likely to judge that the identity of a given entity remains the same when its features improve than when its features deteriorate. Study 1 provides a basic demonstration of this effect. Study 2 shows that this effect is moderated by individual differences in normative beliefs. Study 3 examines the underlying mechanism, which is the belief that, in general, various entities are essentially good. Study 4 directly manipulates beliefs about essence to show that the positivity bias regarding essences is causally responsible for the effect. (shrink)

This article introduces a comprehensive definition of life projects. It begins with a broad conception of a project as a process comprising the formation, enactment, and maintenance of intentional structures and actions. This definition represents the integration of two theoretical traditions that considered a project either as a process prior to action or a set of actions aimed at the same goals. Next, we differentiate life projects from other types of projects. Then based on a broad conceptual framework, we define (...) a life project as an ongoing, evolving process to form, enact, and maintain intentional structures and actions that, altogether, comprise a long-term, meaningful, and prospective narrative capable of guiding decisions and behavior in daily life. This comprehensive definition integrates six different dimensions of life projects reported across 93 journal articles analyzed in a previous scoping review. We end by contrasting our definition to related concepts and discussing practical implications in career counseling. (shrink)