Since the 1980s, when drug gangs became embedded in Rio de Janeiro’s favelas, or poor urban neighborhoods, much has been written about the violent regimes that govern these spaces. This article argues that a nonviolent political regime run by activist residents also plays a critical role in favela governance by expanding the provision of services, promoting social development, fighting for their citizenship rights, and inserting favelas into political networks across the city. This claim is based on ethnographic fieldwork conducted between (...) 2014 and 2017 in the City of God, one of Rio’s most dangerous gang-controlled neighborhoods. Paradoxically, in activists’ efforts to improve the neighborhood and fight for their rights, the nonviolent political regime in the City of God not only subverted violent politics but also helped to provide the conditions for its survival. Nevertheless, scholarship must account for nonviolent political actors in order to fully theorize favela governance. (shrink)

This article discusses the contemporary history of South African social science in relation to the Azanian Philosophical Tradition. It is addressed directly to white scholars, urging introspection with regard to the ethical question of epistemic justice in relation to the evolution of the social sciences in conqueror South Africa. I consider the establishment of the professional social sciences at South African universities in the early twentieth century as a central part of the epistemic project of conqueror South Africa. In contrast, (...) the Azanian Philosophical Tradition is rooted in African philosophy and articulated in resistance against the injustice of conquest and colonialism in southern Africa since the seventeenth century. It understands conquest as the fundamental historical antagonism shaping the philosophical, political, and material problem of ‘South Africa’. The tradition is silenced by and exceeds the political and epistemic strictures of the settler colonial nation state and social science. (shrink)

The figure of the tracée is significant for Ménil’s understanding of spatio-temporality, an understanding upon which rest, so this essay argues, his concepts of critique, poetic knowledge, and literary form. The argument takes as its starting point the work Ménil did to conceptualize history as the poesis of recuperation. In doing so, the essay argues for a renewed understanding of Ménil’s contribution to Caribbean philosophy as a whole. One of the most important components of this contribution, the essay claims, is (...) the manner in which Ménil shifts the focus from how linguistic and cultural identity forms in the Antilles to how history appears. What this means is that Ménil works to displace the centrality of folklore and orality to the construction of Antillean identity in order to imagine how Antillean culture comes also to be expressed non-discursively. In Ménil’s work, this displacement occurs primarily by his re-thinking the relationship of architecture to literature. Re-thinking this relationship entails for Ménil recuperating the traces of an Antillean “past passed over,” which unexpectedly appear in both architectural structures and literary works. Paying attention to this particular and peculiar intellectual focus in Ménil’s work, this essay ultimately reconsiders the roles played by both discursive and non-discursive arts in the constitution of a decolonized aesthetics in the Antilles. (shrink)

This essay reads Sylvia Wynter’s only novel The Hills of Hebron as a modern tragedy, one that both challenges and builds upon Raymond Williams’s concept of modern tragedy. The essay’s main argument is that tragedy, as a literary form, and the tragic, as a philosophical concept, are fundamental to Wynter’s project of creating forms of counterpoieses. Engaging Wynter’s interlocution with tragedy is crucial for comprehending how she is able to transform loss into a condition of possibility, primarily for the writing (...) of what she calls “traumatic time.” Instead of only blocking mental representation, traumatic loss in Wynter becomes the first gesture of a philosophical activity that makes presentable that which has been lost or abandoned to a state of ruin, an argument that Walter Benjamin, another writer in dark times, had earlier made in The Origin of German Tragic Drama. Occupying the temporality of the tragic, Wynter has always made the re-assumption of the past—“slave, slave masters and all,” as she says—central to her project of critiquing and dismantling the “descriptive statement” of Man as the only permissible version of the Human. In my reading of The Hills of Hebron, I show how the novel utilizes the aesthetic, particularly the medium of theatricality, as the grounds for a theoretical framework that makes, in a manner redolent of Antigone, “the wretched of the earth” presentable not as “symbolic death” but rather as allegories of resistance. (shrink)

Исследование посвящено философскому осознанию природы духовности человека. Автор рассматривает духовность внутреннего мира человека как единство высших чувств души и нравственного сознания. Для специалистов в области философии, методологии науки.

We argue that the appraisal of models in social epistemology requires conceiving of them as argumentative devices, taking into account the argumentative context and adopting a family-of-models perspective. We draw up such an account and show how it makes it easier to see the value and limits of the use of models in social epistemology. To illustrate our points, we document and explicate the argumentative role of epistemic landscape models in social epistemology and highlight their limitations. We also claim that (...) our account could be fruitfully used in appraising other models in philosophy and science. (shrink)

Exclusionary defeat is Joseph Raz’s proposal for understanding the more complex, layered structure of practical reasoning. Exclusionary reasons are widely appealed to in legal theory and consistently arise in many other areas of philosophy. They have also been subject to a variety of challenges. I propose a new account of exclusionary reasons based on their justificatory role, rejecting Raz’s motivational account and especially contrasting exclusion with undercutting defeat. I explain the appeal and coherence of exclusionary reasons by appeal to commonsense (...) value pluralism and the intermediate space of public policies, social roles, and organizations. We often want our choices to have a certain character or instantiate a certain value and in order to do so, that choice can only be based on a restricted set of reasons. Exclusion explains how pro tanto practical reasons can be disqualified from counting towards a choice of a particular kind without being outweighed or undercut. (shrink)

Standard accounts of civil disobedience include nonviolence as a necessary condition. Here I argue that such accounts are mistaken and that civil disobedience can include violence in many aspects, primarily excepting violence directed at other persons. I base this argument on a novel understanding of civil disobedience: the special character of the practice comes from its combination of condemnation of a political practice with an expressed commitment to the political. The commitment to the political is a commitment to engaging with (...) others as co-members in the on-going political project of living together. I show how such an understanding of civil disobedience is superior to the Rawlsian strain of thought, which focuses on fidelity to law. Rawls was concerned with civil disobedience solely in the context of overriding political obligation. The project of characterizing a contestatory political practice that can be distinguished and used in a wider variety of contexts than Rawls is concerned with, including under illegitimate regimes, beyond the nation-state, or on behalf of anarchism, requires a different understanding of civil disobedience. (shrink)

Political legitimacy is best understood as one type of a broader notion, which I call institutional legitimacy. An institution is legitimate in my sense when it has the right to function. The right to function correlates to a duty of non-interference. Understanding legitimacy in this way favorably contrasts with legitimacy understood in the traditional way, as the right to rule correlating to a duty of obedience. It helps unify our discourses of legitimacy across a wider range of practices, especially including (...) the many evaluations we increasingly make of international institutions of various sorts, but also including domestic institutions. (shrink)

CONTENIDO: Kant y la pedagogía - De la objetividad a la objetivación - De la tensión entre el investigador y el método - Interdisciplinariedad e investigación cualitativa en educación - Formación y subjetividad: epistemología, lenguaje y pedagogía - La pedagogía ante la tecnología como estructura del mundo de la vida - Alcances y limitaciones de la inteligencia artificial en pedagogía - A propósito de la informática en el mundo de la pedagogía y de la educación - La representación del conocimiento (...) y la inteligencia artificial - La lógica de las ciencias como didáctica: ¿un bastión de modernidad? - La educación del futuro como futuro de la educación - De la epistemología de la pedagogía a la filosofía de la educación. (shrink)

According to familiar accounts, Rousseau held that humans are actuated by two distinct kinds of self love: amour de soi, a benign concern for one's self-preservation and well-being; and amour-propre, a malign concern to stand above other people, delighting in their despite. I argue that although amour-propre can (and often does) assume this malign form, this is not intrinsic to its character. The first and best rank among men that amour-propre directs us to claim for ourselves is that of occupying (...) 'man's estate'. This does not require, indeed it precludes, subjection of others. Amour-propre does not need suppression or circumscription if we are to live good lives; it rather requires direction to its proper end, not a delusive one. (shrink)

Dehaene and Naccache, Dennett and Jack and Shallice “see convergence coming from many different quarters on a version of the neuronal global workspace model†(Dennett, p. 1). (Boldface references are to papers in this volume.) On the contrary, even within this volume, there are commitments to very different perspectives on consciousness. And these differing perspectives are based on tacit differences in philosophical starting places that should be made explicit.  Indeed, it is not clear that different uses of “consciousness†and (...) “awareness†in this volume can be taken to refer to the same phenomenon. More specifically, I think there are three different concepts of consciousness in play in this issue. The global workspace model makes much more sense on one of these than on the others. (shrink)

This paper responds to discussion and criticism contained in a mini-symposium on Just health: meeting health needs fairly. The replies clarify existing positions and modify or develop others, specifically in response to the following: Thomas Schramme criticises the claim that health is of special importance because of its impact on opportunity, and James Wilson argues that healthcare is not of special importance if social determinants of health have a major causal impact on population health. Annette Rid is concerned that the (...) relevance condition in accountability for reasonableness is unclear and does little work. Harald Schmidt aims to flesh out where an account of responsibility for health should go since one is under-developed in Just health. Michael Schefczyk and Susanne Brauer challenge aspects of the prudential lifespan account. Samia Hurst asks what impact a population view should have on clinician obligations. (shrink)

Much attention has been directed to the philosophical implications of quantum field theory (QFT) in recent years; this paper attempts a survey in low-technical terms. First the relations of QFT to other kinds of theory, classical and quantum, particle and field, are discussed. Then various formulations of QFT are introduced, along with related interpretations. Finally a review is made of some of the most interesting foundational problems.