Interactions with global markets offer development opportunities for Indigenous communities. They also place pressure on the natural resources that communities depend upon for their livelihood and, in many cases, their political and cultural autonomy. These markets often interact with family-based enterprises embedded within commons, with important implications for the social relationships and shared territorial resources that characterise such regimes. In this paper, we analyse the relationships that exist between commons, global markets, and small-scale family enterprises, using the case of mezcal (...) production—an alcoholic beverage made from agave—in an Indigenous community in Oaxaca, Mexico. Most mezcal production is organized at the family level; yet the raw materials and inputs necessary for making mezcal are held communally and regulated by locally-crafted institutions. Empirical data show that as family enterprises engage with an emergent global market for mezcal, the commons become essential for not only protecting territorial resources but also maintaining a degree of autonomy from powerful global markets and value chains. However, this requires substantial investment in monitoring and enforcement, and for community members to value sustainable commons management over short-term economic self-interest. To seek autonomy while participating in global markets, producer families also join together to develop cooperative strategies to access markets on better terms. (shrink)

"Held at the University of Toronto on 3-5 May 1973, honouring the bicentenary of James Mill's birth and the centenary of John Stuart Mill's death." Includes bibliographical references.

This volume is the first-ever collection of essays devoted to the Lurianic concept of tsimtsum. It contains eighteen studies in philosophy, theology, and intellectual history, which demonstrate the historical development of this notion and its evolving meaning: from the Hebrew Bible and the classical midrashic collections, through Kabbalah, Isaac Luria himself and his disciples, up to modernity (ranging from Spinoza, Böhme, Leibniz, Newton, Schelling, and Hegel to Scholem, Rosenzweig, Heidegger, Benjamin, Adorno, Horkheimer, Levinas, Jonas, Moltmann, and Derrida).

Aesthetic judgements formed on the basis of testimony are commonly held to be defective, illegitimate, or otherwise problematic. This first book-length treatment of the debate surrounding aesthetic testimony argues for the surprising conclusion that this widespread view is mistaken. Aesthetic testimony is in no way inferior as a source of judgement when compared to either first-hand aesthetic judgement, or testimony concerning non-aesthetic matters. Alongside establishing this position (an extreme form of ‘optimism concerning aesthetic testimony’) this work also responds to the (...) most prominent arguments for the opposing view (‘pessimism concerning aesthetic testimony’). Along the way, it also re-examines our understanding of the norms which govern both judgement and assertion in aesthetics. (shrink)

The key to understanding what is problematic about The Man's behavior lies in considering his inflexible attitude toward following a particular kind of rule: the construction instructions accompanying his various LEGO sets. The Man treats the LEGO instructions he is following—which clearly have, at best, the status of conventional, rather than moral, rules—in a manner fitting only for moral requirements. To understand the severity of The Man's mistake, people need only contrast his attitude with that of Emmet Brickowoski at the (...) start of The LEGO Movie. Emmet is largely to be pitied rather than blamed for his inflexible rule‐following behavior. By contrast, there is no indication that The Man's rule‐following behavior is in any way aimed, even unsuccessfully, at attaining some genuine good. Rather, The Man follows the rules merely because they are, well, the rules. (shrink)

Jacob (history, New School for Social Research) proposes that the science of the 17th and 18th centuries was eventually accepted because it was made compatible with larger political and economic interests. A celebration of the recently concluded 33 volume edition of the Collected works of John Stuart Mill, produced over a period of nearly 30 years, the last 20 under the guiding genius (and hand) of general editor Robson. Following a tributary history of the project itself, essays cover Mill's (...) career as a thinker and as a bureaucrat and public servant, exploring the effects of the various milieu--domestic, political, administrative, religious, and cultural--in which he moved. Annotation copyrighted by Book News, Inc., Portland, OR. (shrink)

The first book devoted to Derrida's Marranism - his paradoxical 'non-Jewish Jewishness' - connecting it to the Derridean themes of exile, survival, betrayal and autobiography.

Background The field of bioethics has evolved over the past half-century, incorporating new domains of inquiry that signal developments in health research, clinical practice, public health in its broadest sense and more recently sensitivity to the interdependence of global health and the environment. These extensions of the reach of bioethics are a welcome response to the growth of global health as a field of vital interest and activity. Methods This paper provides a critical interpretive review of how the term “global (...) health ethics” has been used and defined in the literature to date to identify ethical issues that arise and need to be addressed when deliberating on and working to improve the discourse on ethical issues in health globally. Results Selected publications were analyzed by year of publication and geographical distribution, journal and field, level of engagement, and ethical framework. Of the literature selected, 151 articles were written by authors in high-income countries, as defined by the World Bank country classifications, 8 articles were written by authors in low- or middle-income countries, and 13 articles were collaborations between authors in HIC and LMIC. All of the articles selected except one from 1977 were published after 1998. Literature on global health ethics spiked considerably from the early 2000s, with the highest number in 2011. One hundred twenty-seven articles identified were published in academic journals, 1 document was an official training document, and 44 were chapters in published books. The dominant journals were the American Journal of Bioethics, Developing World Bioethics, and Bioethics. We coded the articles by level of engagement within the ethical domain at different levels: interpersonal, institutional, international, and structural. The ethical frameworks at use corresponded to four functional categories: those examining practical or narrowly applied ethical questions; those concerned with normative ethics; those examining an issue through a single philosophical tradition; and those comparing and contrasting insights from multiple ethical frameworks. Conclusions This critical interpretive review is intended to delineate the current contours and revitalize the conversation around the future charge of global health ethics scholarship. (shrink)

Structural realism is considered by many realists and antirealists alike as the most defensible form of scientific realism. There are now many forms of structural realism and an extensive literature about them. There are interesting connections with debates in metaphysics, philosophy of physics and philosophy of mathematics. This entry is intended to be a comprehensive survey of the field.

Preview: Almost twenty-five years have passed after the publication of Jacques Derrida’s 1996 seminal essay, “Faith and Knowledge: Religion at the Limits of Reason Alone,” one of the most important, but also most enigmatic post-secular texts of late modernity. Six articles in this issue are devoted directly to Derrida’s essay. The other two can also be read along them as dealing with broadly conceived post-secular issues. They all can be brought under the traditional heading of “faith and knowledge” – simultaneously (...) in recognition of Derrida’s title and in opening a wider perspective on fides et ratio today (a few decades after the famous 1994 Capri seminar on religion). Derrida participated in the seminar with his 2000 essay (Glauben und Wissen), on the same subject, along with the equally famous intervention of Jürgen Habermas. The main theme of Derrida’s take on the confrontation between fides and ratio is the analysis of the relation between modern philosophy/knowledge and modern religion/faith: a complex co-dependence which challenges Hegel’s conviction that philosophy had managed to sublate religion completely and allowed for the survival of its most valuable contents in a new rational form. Pace Martin Hägglund’s thesis, (according to which Derrida’s philosophy should be classified as “radical atheism” in the Hegelian vein), the essays in this volume present Derrida’s thinking on religion as far more ambivalent, leaning toward not so much atheism as radical iconoclasm which does not annul the idea of divinity, but rather hides it away from sight. (shrink)

This article explores the nature and theoretical import of a hitherto neglected class of fictions which we term ‘self-involving interactive fictions’. SIIFs are interactive fictions, but they differ from standard examples of interactive fictions by being, in some important sense, about those who consume them. In order to better understand the nature of SIIFs, and the ways in which they differ from other fictions, we focus primarily on the most prominent example of the category: video-game fictions. We argue that appreciating (...) the self-involving nature of video-game fictions is key to understanding various otherwise puzzling phenomena concerning the ways in which consumers respond to them. Video-game fictions are, however, far from being the only extant example of this class; and we suggest that the recent philosophical interest in video games would be better focused on the wider class of self-involving interactive fictions. (shrink)

Moral philosophy is the study of what morality is and what it requires of us. As Socrates said, it's about "how we ought to live"-and why. It would be helpful if we could begin with a simple, uncontroversial definition of what morality is. Unfortunately, we cannot. There are many rival theories, each expounding a different conception of what it means to live morally, and any definition that goes beyond Socrates's simple formula-tion is bound to offend at least one of them. (...) This should make us cautious, but it need not paralyze us. In this chapter, I will describe the "minimum conception" of morality. (shrink)

For this 1897 publication, the American philosopher William James brought together ten essays, some of which were originally talks given to Ivy League societies. Accessible to a broader audience, these non-technical essays illustrate the author's pragmatic approach to belief and morality, arguing for faith and action in spite of uncertainty. James thought his audiences suffered 'paralysis of their native capacity for faith' while awaiting scientific grounds for belief. His response consisted in an attitude of 'radical empiricism', which deals (...) practically rather than ideologically with real-world phenomena. When facing a 'momentous' decision about belief, he says, we both can and must choose the best hypothesis. The first four essays apply this principle to religious faith, and the rest explore the pragmatic approach to such topics as determinism, ethics and individual achievement. James developed his ideas further in The Varieties of Religious Experience and Pragmatism, both of which are reissued in this series. (shrink)

Este Trabalho discute ações transgressoras didático-pedagógicas ao processo neocolonial no ambiente educacional formal, com o olhar à formação inicial, continuada e a pedagogia no chão da escola, inerentes à superação dos preconceitos, sutis ou não, ao fenótipo negro. Inicialmente rastreou-se, indício das boas práticas didático-pedagógicas, por uma revisão literária, ao se relacionar formação inicial continuada e práticas transgressoras de auto identificação étnico racial no chão da escola, ancorada externamente pelas lutas por uma sociedade e educação antirracistas. Importou sistematizar o processo (...) de silenciamento do fenótipo negro, indutor de subjetividades negras ainda escravizadas, por vezes simbolicamente, nos ambientes educacionais. Além de práticas didático-pedagógicas transgressoras, ao longo do tempo que apresentaram ou têm potencial para atenuação ou superação, segundo a literatura revisada do epistemicídio, conforme a amostragem considerada nos processos de auto identificação inicial e as possíveis identificações mais sólidas no longo prazo detectadas naquelas produções científicas levantadas. As discussões são precedidas pelos alicerces materiais e simbólicos do racismo estrutural, seguidos pelas ações inerentes à formação inicial e continuada, e práticas pedagógicas transgressoras ao neocolonialismo e racismo estrutural. Destaca-se a importância em divulgar os fazeres pedagógicos libertadores para um aquilombamento frente ao neocolonialismo. (shrink)

Yet another remark,also bearing on Christian tragedies might be made about the conversion of Clorinda. Convinced though we may be of the immediate operations of grace, yet they can please us little on the stage, where everything that has to do with the character of the personages must arise from natural causes. We can only tolerate miracles in the physical world; in the moral everything must retain its natural course, because the theatre is to be the school of the moral (...) world. The motives for every resolve, for every change of opinion or even thoughts, must be carefully balanced against each other so as to be in accordance with the hypothetical character, and must never produce more than they could produce in accordance with strict probability. The poet, by beauty of details, may possess the art of deluding us to overlook misproportions of this kind, but he only deceives us once and as soon as we are cool again we take back the applause he has lured from us. (shrink)

Resumo Apresentaremos neste artigo uma breve discussão acerca das influências do comunitarismo cristão na vida social e política brasileira. Trata-se de um ensaio exploratório. O objetivo é uma revisão bibliográfica sobre o tema. A partir daquilo que foi possível selecionar, tentamos elaborar algumas ideias, no sentido de apresentar, mesmo que sucintamente, tópicos que podem indicar a importância do comunitarismo cristão, tradição forte e influente não somente nas décadas de 1960 e 1970, mas que, sobretudo no atual contexto político, ainda desempenha (...) um papel central na sociedade brasileira. Recorte especial é a análise sobre as influências do comunitarismo nas ações da Igreja Católica, no Brasil. Assim, a Teologia da Libertação e as Comunidades Eclesiais de Base (CEBs) derivariam do pensamento comunitarista. Por fim, o comunitarismo cristão é apresentado como uma reação ao neoliberalismo, por priorizar "o valor inelutável da dignidade e da transcendência humana e uma resistência insuperável a deixar engolfar o destino humano em uma lógica mercantil, de individualismo possessivo. Essa tradição, em grande medida identificada com as posições hoje encarnadas pela CNBB, é responsável por vastas experiências de solidariedade entre os pobres e oprimidos brasileiros". Palavras-chave: Comunitarismo cristão; Igreja Católica; Ação social; Política; Movimentos sociais.This article discusses briefly the influences of Christian Communitarianism on Brazilian social and political life. It is an exploratory essay aimed at a bibliographical review of the subject. Based on what was possible to select, we tried to elaborate some ideas to present topics that may indicate the importance of Christian Communitarianism, a strong and influent tradition, not only in the 1960s and 1970s, but especially in the current political context, still playing a central role in Brazilian society. A special point is the analysis of the influences of Communitarianism on actions of the Catholic Church in Brazil. Thus, the Theology of Liberation and the Base Ecclesial Communities (BECs) could have derived from the communitarian thought. Finally, Christian Communitarianism is presented as a reaction against neoliberalism, as it gives priority to "the inestimable value of human dignity and transcendence and an insuperable resistance to let human destiny be engulfed by a mercantile logic of possessive individualism. This tradition, largely identified with the positions assumed by CNBB, is responsible for vast experiences of solidarity between the Brazilian poor and oppressed". Key words: Christian Communitarianism; Catholic Church; Social action; Politics; Social movements. (shrink)

Um dos principais problemas sociais da atualidade é o assustador crescimento de várias modalidades de crimes violentos em várias cidades brasileiras. O retrato atual da violência no Brasil pode ser assim exposto: crescimento da delinqüência urbana, com espantoso aumento dos homicídios em torno do tráfico de drogas nas grandes cidades; consolidação da criminalidade organizada, através de redes de tráfico internacional, tráfico de órgãos e seres humanos, máfias internacionais de contrabando e pirataria; aumento das violações de direitos humanos, comprometendo a ordem (...) social e política e, no campo, a explosão de conflitos motivados pela estrutura agrária concentradora e historicamente violenta. Como a religião, enquanto instrumento de coesão social, pode contribuir para a reversão dessa perversa onda de criminalidade e violência? É o que pretendemos apresentar. Palavras-chave: Religião; Violência urbana; Criminalidade; Coesão social; Doutrina Social da Igreja; Cultura da paz. ABSTRACT One of the main current social problems is the appalling growth of various kinds of violent crime in many Brazilian cities. The current portrait of violence in Brazil can be thus designed: the growth of urban delinquency, with a remarkable increase in the number of murders connected to drug traffic in big cities; the consolidation of organised crime, through nets of international traffic, organs and human beings’ traffic, international smuggling and piracy mafias; an increase in the violation of human rights, jeopardising social and political order; and, in the rural area, the explosion of conflicts motivated by an agrarian structure of concentration and historical violence. How can religion, as an instrument of social cohesion, contribute to revert that hideous wave of criminality and violence? This is our scope. Key words: Religion; Urban violence; Criminality; Social cohesion; Social doctrine of the Church; Culture of peace. (shrink)

Este trabalho visa mostrar a forma em que o filósofo Kant percebe o conceito de ciência e interage com ele na escrita da Crítica da Razão Pura, por essa razão, é necessário recorrermos a textos do período pré-crítico onde poderemos perceber como foi construído o conceito de ciência em Kant a partir daquilo que ele vivia no século XVIII. Assim, esse texto possui seis alíneas descritivas, quais sejam: a primeira norteia o leitor a entender o ponto de onde partimos e (...) o caminho a ser percorrido, seguido pela descrição do problema que envolve a ciência em suas nuances. A terceira alínea descreve a formação Kantiana, em sua historicidade, desde o que se estudava na Alemanha, seguido pela forma em que Kant apresenta o conceito de ciência como condição de possibilidade e a última aponta uma possibilidade de reflexão à luz daquilo que Kant entende sobre ciência. (shrink)

This article deals with the feeling of strangeness in the human being. When it comes to being human, it is traditionally understood as beings containing reasons and emotions. Thus, to better understand the feeling of the foreigner, its context is analyzed on the perspective of humean moral sentimentalism and on the intertwining, proposed by Husserl, between the intellectual and affective spheres. From these philosophers one can see the convergence between the intellectual and affective spheres, as well as between reason and (...) emotion. Therefore, contemporary emotional theories bring an explanatory gain for understanding the feeling of the foreigner in the face of new environments and cultures, as both cognitive and non-cognitive elements are perceived. Therefore, Goldie and Husserl contribute to the analysis of the foreigner's feeling of strangeness in its various peculiarities. (shrink)

We are subject with consciousness. For this we have to have self-consciousness so that consciousness can exist. In this way, there is the possibility of self-knowledge of one's own mental states. Thus, the article aims at investigating the possibility of self-knowledge of one's own mental states, their applicability and consequences in relation to Kantian moral theory. Therefore, it reflects on how self-knowledge of one's own mental states and the characteristics of Kantian moral theory occur. Finally, there is the possibility of (...) moral responsibility for one's own mental states related to Kantian morality and the method of self-knowledge of the very action of the moral agent. (shrink)

This article is about self-knowledge on one's own mental states. Considering human as rational beings, this study aims to problematize the position of subject in process of self-knowledge, as well as to realize the state of knowledge about self-knowledge. In this way, Richard Moran constitutes the method of transparency about the knowledge of one's own mental states. Such a method receives some criticism from the philosopher Quassim Cassam and the philosopher Brie-Gertler. In the same extent, both authors problematize some characteristics (...) of self-knowledge, in which criticism reaches some points studied by Brazilian philosophers, namely Paulo Farias, Waldomiro Silva Filho and André Abath. The latter two authors are based on Moran's methodology and thus constitute his reflections on conditions of daily life as well as the incomplete understanding of human beings. (shrink)

The main theme of this essay is f i n i t e l i f e, which is the bedrock of modern biopolitics. In the series of lectures devoted to the ‘birth of biopolitics,’ Michel Foucault defines it as a new system of ‘governing the living’ based on the natural cycle of birth and death, and the law of genesis kai phtora, ‘becoming and perishing.’ Foucault’s answer to modern biopolitics is to accept its basic premise – that life is (...) finite, and, consequently, reduced to the natural law of birth and death – and then slightly correct the naive liberal trust in the ‘naturalness’ of human existence by appropriating and internalizing the true essence of the biopolitical paradigm: the disciplining practices. This essay contests Foucault’s minimalist Neostoic program of the ‘care of the self’ by demonstrating that we can still hope for a n o t h e r f i n i t u d e that refrains from any renaturalization of human existence. (shrink)

Era Nietzsche um relativista conservador ou, pelo contrário, seria possível alocar o filósofo no sítio teórico do pensamento crítico? Tal pergunta-problema delimita o presente artigo. Ela se refere a uma conhecida querela entre modelos interpretativos (SEBOLD, [20--?]) pós-modernos e naturalistas e, especificamente, deriva da revisão de literatura de uma pesquisa em andamento, realizada no âmbito do curso de doutorado do Programa de Pós-Graduação em Educação da Universidade Federal do Espírito Santo, a partir da qual observamos uma ausência, talvez um esquecimento (...) em relação à contribuição de Nietzsche para a filosofia crítica no campo da Educação, espaço acadêmico no qual as pesquisas, em grande medida, alinham-se à recepção relativista de seu pensamento. A hipótese central, comprovada pela análise de posições filosóficas de Nietzsche (1979; 1992a; 1992b; 1998; 2000; 2003; 2004) e de alguns de seus comentadores, considera que o filósofo é um pensador crítico (HEIT, 2018; HEIT; PICHLER, 2015), não relativista (MARTON, 2011), perspectivista (CORBANEZI, 2013; MATTOS, 2013) e adepto a um tipo perspectivístico de naturalismo (CARVALHO, 2018; HEIT, 2016; HEIT, 2015; ITAPARICA, 2018), traços que de certa forma tendem a impactar a cosmovisão, quase hegemônica, no que diz respeito à recepção nietzschiana no campo da educação. O objetivo central do artigo é destacar que a discussão destes aspectos pode levar a um reposicionamento da filosofia de Nietzsche no universo do pensamento contemporâneo, incluindo-se aí a pesquisa em educação, bem como compreender em que medida a perspectiva crítica se choca com a perspectiva relativista no que diz respeito à teorização de uma formação de caráter emancipatório. Em termos metodológicos, a análise da revisão de literatura recorre à hermenêutica crítica. (shrink)

Self-knowledge is the cognitive ability of the agent to know his or her own mental states. There are several types of mental states, and there is a method for the knowledge of each type. The focus of this dissertation is on the knowledge of one‘s own beliefs. With this goal in mind, we present the empiricist and the rationalist approaches to the knowledge of one‘s own beliefs. Empiricist theories of self-knowledge proposes introspection as the method for the knowledge of one‘s (...) own beliefs. However, there are issues related to the phenomenology of belief – what it is like to believe that p? The best rationalist theories of self-knowledge proposes that an agent ―look outwards to constitute her own mind and her own belief. Our final question is about the relationship between knowledge of one‘s beliefs and rationality. Burge (2013) requires that, in order to be rational, one must have self-knowledge. We argue that the kind of rationality specified by Burge is too demanding. As agents in the realm of common life, we have incomplete understanding of our own doxastic mental states, but that is not a problem for the knowledge of our own beliefs as dispositions, since they does not come from rational deliberation; nevertheless, we are responsible and our beliefs as commitments. Both kinds of belief can be known by the transparency method. We conclude claiming that the transparency method is enough for the self-knowledge of doxastic mental state and ensuring the rationality of the agent. (shrink)

This article deals with self-knowledge of beliefs. There are several mental states with their own peculiarities. Desires, judgments, feelings, emotions and beliefs. The focus of the article is on the know-ledge of one’s beliefs. Self-knowledge has characteristics, namely, first-person authority, aprioristic character, cognitive-discriminative capacity, infallibility, omniscience, asymmetry between the first and third person and impossibility of misuse of the pronoun “I” (SILVA FILHO, 2013, p. 33, n.2). In the everyday realm of common sense, there is no doubt about the self-attribution (...) of beliefs, but concepts are not always used correctly, that is, there is an incomplete unders-tanding of one’s beliefs. However, does attributing rationality to the agent require knowledge of one’s beliefs? According to Coliva (2016), there are dispositional beliefs and as commitment. With respect to the first type of belief, the agent has no epistemic responsibility, with the second yes. Therefore, self-knowledge of doxastic beliefs as commit-ment requires rationality of the epistemic agent, because there is the epistemic responsibility of the rational agent. (shrink)

This article seeks to achieve two goals. First, to present a panoramic analysis of the three main contemporary conceptions about the demarcation problem. Traditionally, the demarcation problem has intended to conceptually delimit the boundaries between “science”, “non-science” and/or “pseudoscience” via criteria and definitions of science or scientificity. This issue – mainly in the 20th century, but not only – was present as one of the great intellectual challenges of the philosophy of science and in related areas. Indeed, our analysis has (...) produced a division that selects three main phases, namely, optimistic perspectives, pessimistic perspectives, and, so to speak, hybrid perspectives. In light of this context, and in order to support the general architecture of the article, two authors from each phase were chosen for a schematic analysis. Second, this article seeks, in the end, to argue that the problem of demarcation is better understood and answered if characterized as more than an exclusively methodological and epistemological problem, that is, in this sense it would also be a value-added problem with political, social and therefore, practical. We termed it the dual dimension of the demarcation problem. Furthermore, we highlight that our emphasis on this interpretation is essentially in accordance with the defense made by the third approach analyzed in this paper. In the end, we defend that the third conception outlined here is a comparatively better alternative than the others. (shrink)

Normal 0 21 false false false MicrosoftInternetExplorer4 A vinda da Ordem Redentorista para o estado de Goiás, em 1894, revela um contexto político, econômico e religioso peculiar vivido pelo estado, em que, com o fim do regime de padroado, o controle das romarias populares, tanto quanto das manifestações religiosas não-católicas, foram de fundamental importância para a manutenção da hegemonia católica local. O papel desempenhado pelos redentoristas em Goiás, tanto no controle da romaria de Trindade, quanto no combate às religiões e (...) religiosidades não-católicas, teve importante reflexo na edição do jornal “Santuário da Trindade”, através do qual os religiosos incentivavam a participação popular na romaria, e, especialmente, intentavam a formação catequética dos fiéis católicos contra as “falsas religiões”. Este posicionamento redentorista diante das demais religiões, a partir do referido jornal, não condiz, no entanto, com as posições adotadas pelos religiosos da primeira geração, vinda ao estado em 1894, o que nos remete a mudanças significativas em sua postura política e religiosa que merecem ser interrogadas e investigadas. Destarte, o presente artigo objetiva uma análise histórica das mudanças de posicionamento da Ordem Redentorista em Goiás nas primeiras décadas do período pós-padroado, tomando como principal objeto de pesquisa o jornal “Santuário da Trindade”, publicado entre 1922 e 1931. Palavras-chave: Ultramontanismo. Ordem Redentorista. Goiás.The coming of the Redemptorist Order to the State of Goiás, in Brazil, in 1894, reveals a political, economic and religious peculiar context lived by the State. The end of the system of patronage and the control of popular pilgrimages, like non-Catholic religious manifestations, were of fundamental importance for the maintenance of local Catholic hegemony. The role played by the Redemptorists in Goiás, in the control of the pilgrimage of the Trinity or in conflict with non-Catholic religions and beliefs, influenced the journal "Santuário da Trindade", through which the Catholics encouraged popular participation in the pilgrimage, and especially encouraged the catechetical formation of Catholics against the so called "false religions”. Such positioning was contrary to the positions adopted by the religious of the first generation that arrived in Goiás in the year of 1894, which refers to significant changes in religious and political diverse posture that deserve to be questioned and investigated. Thus, this article aims to examine the positioning changes of the Redemptorist Order in Goiás in the first decades of the pós-padroado period, taking as its principal object the research journal "Shrine of the Trinity", published between 1922 and 1931. Keywords : Ultramontanism. Redemptorist Order. Goiás. (shrink)

Founded in 1732 in Scala by Afonso Maria de Liguori, the Congregation of the Most Holy Redeemer became one of the most important Catholic missionary congregations to work in Europe in the 19th century, both in the consolidation of ideals ultramontanos, as in the religious action with the faithful Catholics of the peripheries and rural areas. In Germany the Redemptorists experienced until the 1860s an intense moment of missionary activity and parochial care, especially in Bavaria, whereby they became especially known (...) for their rigorous confessionals activities. From the 1860s to the 1870s, however, some transformations in the national and international political context led the Catholicism to be linked, especially by some groups linked to Protestant liberalism, to an image of backwardness and superstition, something necessary to be overcome by a newly forged nation that wished to align itself on the paths of progress and modernity in consolidation in Europe. In addition to these imagery constantly reinforced by the liberal press, the Redemptorists and Jesuits were accused of threatening national sovereignty in favor of the papacy and, from the so-called Kulturkampf, were expelled from the German empire in 1873. However, one of the direct consequences of these 21 years of exile imposed on the German Redemptorists was the acceptance by them of the founding of a vice-province in Brazil, specifically in the states of Goiás and São Paulo. There, the same congregation that had once been a sign of backwardness and superstition in Germany, at the beginning of the 20th century became the main promoter of the progress and modernization of Goias, legitimating itself in the Brazilian religious field through the construction of the self-image of Catholicism as a rational, national and modern religion, much in contrast to the ultramontane discourse of the previous century. In view of this discussion and context, this dissertation aims to investigate the Bavarian Redemptorist who migrated as missionaries from Germany to Brazil between 1894 and 1930. Our central objective is to investigate how the experiences of the Redemptorist congregation in Germany in the 19th century conditioned the expectations of the missionaries who belonged to it on the future and progress in Goias in the 20th century, and how such expectations influenced the strategies adopted for Catholic legitimacy in the modernity under construction in Brazil. (shrink)

Este artigo objetiva identificar e analisar as múltiplas presenças do filósofo francês contemporâneo Gilles Deleuze no arranjo teórico-conceitual da Teoria da Dança Imanente. A Teoria da Dança Imanente, criada pela pensadora do corpo e da dança Ana Flávia Mendes, pretende atribuir um caráter de pessoalidade, idiossincrasia e subjetividade à obra coreográfica que se insere nos terrenos discursivos do corpo, das artes performativas e da ontologia da arte. Os conceitos-cernes abordados nesta investigação estão aliançados aos pressupostos contemporâneos dos estudos do corpo (...) e da dança especialmente no elo entre corpo, cena e vida. Para tanto, perpassaremos os conceitos de Corpo Imanente, Corpo como sujeito rizomático, Corpo sem Órgãos e a concepção de imanência como vida, de Mendes, os quais encontram-se intimamente relacionados com o panorama filosófico deleuziano. (shrink)

"The lectures that follow were delivered at the Lowell Institute in Boston in November and December, 1906, and in January, 1907, at Columbia University, in New York."-Preface, pg. 3.

My essay positions Heidegger’s Black Notebooks (Schwarze Hefte) in the light of the later transformation of his thought after die Kehre, which introduces a new motif: “the withdrawal of Being.” And while the Jewish question disappears from his official discourse, the essay poses it nonetheless, despite and against Heidegger’s silence: Does the diagnosis from the Black Notebooks, which perceives the Jew as the agent of metaphysical destruction, still stand? In my analysis, the figurative Jew emerges in a role which Heidegger (...) refuses to recognize: as a positive agent of letting-be, acting in accordance with Being’s rhythm of self-withdrawal. (shrink)