Se é o transcorrer do tempo que nos permite medir a justa grandeza dos homens, quando o génio se eleva as alturas demiúrgicas de modelar uma civilização, a sua grandeza só pode avaliar-se na larga perspectiva da História. É este o caso de Agostinho. Sendo o mats profundo e duradoiro influenciador da nossa cultura, dezasseis séculos o restituem vivo e presente à nossa admiração como Doutor do Ocidente.

O objectivo deste nosso breve estudo sobre o texto de Eduardo Soveral “Análises gnosiológicas” é o de avaliar a originalidade e o valor da reflexão do professor portuense, no âmbito do pensamento português contemporâneo. Notamos, por um lado, que a sua abordagem gnosiológica é o ponto de partida para uma fundamentação do saber, relativamente às várias áreas disciplinares da filosofia. Por outro, constatamos também que a sua reflexão toma como modelo de especulação filosófica e gnosiológica o seu mestre e professor (...) conimbricense Arnaldo de Miranda Barbosa, com o qual Eduardo Soveral manterá um vivo e aceso debate ao longo da sua actividade filosófica e de docência na Faculdade de Letras da Universidade do Porto. (shrink)

In this paper, I present the main traits of the phenomenological thinking of Abranches de Soveral. I start with the work of his master Miranda Barbosa explaining the criticisms he address to the Husserlian phenomenology. I show Soveral’s approach to phenomenology is framed by the conceptions of Barbosa and the problems that, for him, phenomenology cannot answer in an accurate way. In this context, I present the fundamental tenets of Soveral’s rejoinder to his master, showing how phenomenology (...) can be rearranged in order to formulate and to answer “the fundamental problem of knowledge”. (shrink)

Miranda Barbosa, inspirado na filosofia aristotélico-tomista, tentou construir o edifício de uma lógica pura, a priori, sem fundamentação nem na gnosiologia nem na ontologia. Neste sentido, subordina as contribuições da lógica matemática, do existencialismo e da fenomenologia ao seu intento maior. Por isso o designamos como “o último clássico” da filosofia em Portugal.

Neste artigo encontra-se resumido e comentado o método de estudo da história das ideias desenvolvido por José Esteves Pereira. Mostra-se o diálogo que ele estabeleceu com nomes importantes da cultura portuguesa, como Silva Dias, Miranda Barbosa, Joaquim de Carvalho, e anglo-americana, resumida na leitura crítica e interpretação do livro The History of Ideas. An introduction to Method. Também se comenta o afastamento da chamada Nouvelle Histoire e a proximidade do método desenvolvido com aspectos da filosofia culturalista brasileira e (...) da segunda etapa do pensamento orteguiano sistematizado na tese da razão vital. Finalmente se considera a contribuição de Esteves Pereira nos estudos que fez da história das ideias em Portugal e no Brasil, destacando sua contribuição nos colóquios Antero de Quental e Tobias Barreto nas quase três décadas em que se estende esse trabalho. (shrink)

This work is bibliographic research and has as general objective to identify in the works of Richard Rorty theoretical elements that can guide investigations about the relationship between philosophy, literature and education. And as specific objectives of the way, explicit of Narrative in the definition of Rorty's creation and investigator of the main narrative and thematic characters concerning the main characters of the work. The ocean at the end of Neil Gaiman. However, from Rorty's perspective, it is possible to consider (...) that education has an important role in relation to society. Since, as worldviews essentially proposed by literature, it instigates creativity, autonomy and approximation to reality, promoting a direct relationship between the character and the reader. What to do in one of human solidarity, and mostly. Therefore, the unique neopragmatist narrative philosopher introduces as the main tool for a moral and political change since, this is highly intertwined with imagination, such creation goes against tradition, which considers reason as the source of transformation. In addition, Richard Rorty (199) understands factors such as real space, knowledge, language and morals, based on the notion of time and search, because, for the philosopher, nothing escapes time and chance. (shrink)

Starting from the recent quest to investigate the human side of organizational sustainability, this study applies a variety of regression analyses to investigate the effects of Lean Operations, High Involvement Work Practices, and management behaviors on occupational safety. It tests and finds support for the hypotheses that Lean Production systems, High Involvement Work Practices, and two specific management behaviors—workers’ capability development and empowerment —positively affect occupational safety. Furthermore, empowering behaviors positively moderate the effect of Lean Operations on workers’ safety. The (...) study bridges sustainable operations literature with theories related to the ethical side of safety management, sustainable HRM, ethical leadership, and empowerment. In doing so, it contributes to the understanding of occupational safety as constitutive aspect of organizational sustainability. (shrink)

Through several historical case studies from the last 300 years, Luis de Miranda shows how the phrase 'esprit de corps' acts as a combat concept with a clear societal impact. He also reveals how interconnected, yet distinct, French, English and American modern intellectual and political thought is.

The present article is a primary introduction to the semi-structured interviewing method SMILE_PH, an acronym for Sense-Making Interviews Looking at Elements of Philosophical Health. Beyond grounding this new methodology theoretically (a work that is started here but will in the future necessitate several developments), the main motivation here is pragmatic: to provide the recent philosophical health movement with a testable method and show that philosophically-oriented interviews are possible in a manner that can be reproduced, compared, tested and used systematically with (...) a population that has received no training in philosophy. The SMILE_PH approach was conceived by the author during an ethically approved pilot study focused on the philosophy of life of persons living with spinal cord injury (SCI), with the intention of rectifying the epistemic obstacles generated by rationalist, Socratic or unstructured ways of in-depth interviewing. The six-step structure of the method is also inspired by hundreds of individual dialogue sessions with philosophical counselees, led by the author between 2018 and 2022: the SMILE_PH method progressively gathers phenomenological data about 1 – our bodily sense, 2 – our sense of self, 3 – our sense of belonging, 4 – our sense of the possible, 5 – our sense of purpose and 6 – our philosophical sense. (shrink)

Background We investigated the personal philosophies of eight persons with a tetraplegic condition (four male, four female), all living in Sweden with a chronic spinal cord injury (SCI) and all reporting a good life. Our purpose was to discover if there is a philosophical mindset that may play a role in living a good life with a traumatic SCI. Methods Two rounds of in-depth qualitative interviews were performed by the same interviewer, a philosophical practitioner by training (de Miranda). The (...) second round systematically covered the following elements: bodily sense, sense of self, sense of belonging, sense of the possible, sense of purpose and philosophical sense. This six-step method developed by de Miranda is called SMILE_PH, an acronym for Sense-Making Interviews Looking at Elements of Philosophical Health. Results All the interviewees, as a consequence of their trauma, reported having gone through a reinvention of themselves which implied questioning the meaning and purpose of their life in particular and life in general. A philosophical rather than realistic sense of the possible was abstracted toward teleological growth. All interviewees developed a sense of purpose based on self-interested altruism and solidarity with disabled peers. Conclusions To reinvent a good life with SCI, in addition to physical training and willpower, one needs to consider philosophical questions about the self and life, what Kant called the cosmic interests of reason: What may I hope? What must I do? What can I know? Our results indicate that we should, in the future, explore what the philosophical health approach may bring to rehabilitation processes in the months or years that follow the trauma. (shrink)

Grounded in ideas about sense-making and whole-person care with a long intellectual heritage, the movement for Philosophical Health—with its specific conceptions of philosophical care and counselling—is a relatively recent addition to the ongoing debate about understanding better the perspectives of patients to improve health practice. This article locates the development of this movement within the context of broader discussions of person-centred care (PCC), arguing that the approach advocated by defenders of philosophical health can provide a straightforward method for implementing PCC (...) in actual cases. This claim is explained and defended with reference to the SMILE_PH method created by Luis de Miranda (Sense-Making Interviews Looking at Elements of Philosophical Health), an approach recently trialled convincingly with people living with traumatic spinal cord injury. (shrink)

In his dialogues with Claire Parnet, Deleuze asserts that: ‘Whether we are individuals or groups, we are made of lines’ (Deleuze and Parnet 2007: 124). In A Thousand Plateaus (with Guattari), Deleuze calls these kinds of ‘lifelines’ or ‘lines of flesh’: break line (or segmental line, or molar line), crack line (or molecular line) and rupture line (also called line of flight) (Deleuze and Guattari 2004a: 22). We will explain the difference between these three lines and how they are related (...) to the ‘soul’. We will also explain how a singular individual or group can arise from the play of the lines. Eventually, we will introduce the concept of ‘Creal’ to develop the Deleuzian figure of the ‘Anomal’, the so(u)rcerer. (shrink)

The emerging crealectic frame posits that there are three complementary and effectual domains of intelligence, namely analytic, dialectic, and crealectic, being alternatively or complementarily used in human interactions with the world. The focus of crealectic intelligence is the relative possibilization and local realization of absolute possibility, the becoming real, biological, and social of creation. This multimodal externalization and asymptotic unification of a cosmological flux expresses itself via three realms of possibilization: physical, psychological, and philosophical. But the philosophical possible is not (...) merely abstract; it originates a generative process of exteriorizations, interiorizations, dissolutions, and unifications transforming the possible into realities. The term “crealectics,” coined by philosopher and author Luis de Miranda, is a compound of “Creal” and of two possible suffixes: “logos” or “ektos”. The ontological core of crealectics, the Creal, is the immanent process of creation understood as a ubiquitous stream of absolute possibility exteriorizing itself. For a crealectician, philosophy is not the mere logical analysis of truth conditions, but the self-questioning enterprise of thought regarding its own possibilizing and world-making power. (shrink)

Process philosophies tend to emphasise the value of continuous creation as the core of their discourse. For Bergson, Whitehead, Deleuze, and others the real is ultimately a creative becoming. Critics have argued that there is an irreducible element of (almost religious) belief in this re-evaluation of immanent creation. While I don’t think belief is necessarily a sign of philosophical and existential weakness, in this paper I will examine the possibility for the concept of universal creation to be a political and (...) ethical axiom, the result of a global social contract rather than of a new spirituality. I argue here that a coherent way to fight against potentially totalitarian absolutes is to replace them with a virtual absolute that cannot territorialise without deterritorialising at the same time: the Creal principle. (shrink)

Book review : The philosophy of person‐centred healthcareBy Derek Mitchell, Michael Loughlin, Cambridge: Cambridge Scholars Publishing. 2023.201 pp. £64.99. ISBN (10): 1‐5275‐9058‐5, ISBN (13): 978‐1‐5275‐9058‐8.

La seule façon pour le Je de devenir singulier, c'est-à-dire de déployer la synthèse active des multiplicités qui le traversent, c'est la volonté de faire exister ce qui n'existe pas. Etre à la fois la terre et la mer et le navigateur, voilà le salut de l'âme qui s'étend, nous dit Deleuze. C'est cela la ligne de fêlure ascendante.

Analisa a representação de informações referentes à identidade e a religião islâmica no esquema de classificação bibli-ográfica mais utilizado do mundo. Investiga a existência de desvios na representação de assuntos referentes a culturas não alinhadas à cultura ocidental na 23ª edição da Classificação Decimal de Dewey (CDD23). Conceitua Organização do Conhecimento em sentido restrito como organização das informações em registros bibliográficos e, em sentido amplo, como a organização social do trabalho mental. Define Sistemas de Organização do Conhecimento, enquanto sistemas conceituais (...) atuantes como tipos de representação do conhecimento sendo frutos da organização do conhe-cimento. Aborda a construção do conceito de Islamismo no Ocidente considerando as transformações de sentido mo-duladas pelo contexto sociocultural, conferindo ao Islã a imagem da violência. Define Religião segundo Durkheim como sistema unificado de crenças e de práticas relativo a coisas sagradas; e segundo Hans Mol como a identidade sacralizada. Aponta que a parcialidade na organização do conhecimento permite que documentos relativos à cultura e à identidade de grupos sociais não alinhados jamais sejam recuperados. Objetiva identificar como os assuntos referen-tes a culturas não alinhadas com o ocidente estão organizados; verificar a influência do contexto sociocultural na representação e recuperação da informação em bases de dados de culturas diversas; analisar o Islamismo e suas rela-ções conceituais na CDD. Para alcançar os objetivos propostos realizamos estudosna CDD23 segundo a metodologia de Miranda (2009), pesquisa bibliografica em bases de dados de diferentes culturas com ênfase nas influências do contexto sociocultural na produção cientifica pertinente a cultura Islâmica. Os resultados do estudo da representação do Islamismo na CDD23 demonstaram a existência de desvios (biases) de representação históricas da CDD, evidenci-ados tanto na seleção terminológica quanto em sua estrutura conceitual. Os resultados do levantamento bibliográfico nas bases de dados demonstram uma produção cientifica sobre assuntos referentes a cultura e identidade muçulmana numerosa e diversificada nas bases de dados de natureza global (DOAJ) e não ocidental (AJOL) e uma baixa produção na base de dados ocidental (Scielo). Reitera a necessidade da conduta ética por parte do profissional na classificação de assuntos não alinhadas a cultura ocidental. (shrink)

« Esprit de corps » is a now globally uttered phrase, which designates the strong inner cohesion of — and attachment to — a human organized group. Since the Encyclopaedists up until Bourdieu, the term is usually critical and pejorative in French thought, used to fustigate the groupthink of privileged social casts. But in their famous chapter on war machines, Deleuze and Guattari proposed a much less well-known yet promising U-turn in the way esprit de corps was theorized. Far from (...) the now common paranoid idea of discipline, often defended by Foucauldian exegetes, this overseen aspect of nomadology, inspired by Bergson’s ideas on esprit de corps, but also by medieval guilds and oriental martial art communities, reopens the path to what could be called a politics of hieropoiesis, a communal and secular production of the sacred. (shrink)

El currículo de Geografía e Historia en Secundaria.

The word solidarity is a borrowing from the French solidarité, which until the nineteenth century had the restricted legal meaning of a contractual obligation. I argue that in the pre-revolutionary decades, a newly born French lexeme was much closer to what solidarity would mean for modern societies, at least if we accept the agonistic context of most phenomena of solidarity: ‘esprit de corps’, taken from the military language and changed into a combat concept by the Philosophes. A ‘corps’ in French, (...) among other definitions, is an organised group with its own cohesion, its own interests, and its instinct of preservation. In this article, I argue that the study of the birth of ‘esprit de corps’, and the French Revolution attempt to universalise the concept, can shed some light on later debates on democratic forms of solidarity. If solidarity is a form of esprit de corps, and because of the military origin of the latter, solidarity should be considered as a ‘war machine’, an agonistic union rather than an all-encompassing and vague ideal of global fraternity. (shrink)

Propõe a expansão da classe Espiritismo na Classificação Decimal de Dewey. Justifica a proposta devido ao grande número de adeptos e à produção literária espírita. Evidencia que o Espiritismo é a oitava religião com mais praticantes no mundo e a terceira no Brasil. Apresenta a importância da doutrina espírita ao redor do mundo e no Brasil. Utiliza a teoria proposta por Vanda Brougthon para religião e acrescenta as facetas ciência, filosofia, religião e aspectos gerais da Doutrina Espírita. Analisa propostas de (...) expansão de classes existentes e elabora uma revisão de literatura acerca da história do espiritismo. Utiliza a metodologia de Barité para modificação de esquemas de classificação. Os termos foram coletados a partir do tesauro espírita e da obra de referência da Federação Espírita Brasileira e sistematiza os conceitos hierarquicamente. Propõe a expansão da classe 202 – Doutrina a partir da identificação e sistematização dos conceitos, colocando-os de forma notacional. Conclui que uma doutrina com tantos adeptos e com uma grande produção literária deve ser representada adequadamente na Classificação Decimal de Dewey e a que a mesma oferece pouco espaço de representação na classe 200 para as diversas religiões praticadas no mundo. (shrink)

In a world described or experienced as unfair, what can philosophical practitioners propose in order to help individuals and communities strive for a meaningful life? One answer, empirically informed by the author’s practice as philosophical counselor in therapeutic, self-care and organizational contexts, is five principles for the cultivation of philosophical health, namely mental heroism, deep orientation, critical creativity, deep listening, and the “Creal” (the creative Real as ultimate possibility). In the light of Hadot’s rediscovery of philosophy as a way of (...) life and in dialogue with his reading of ancient philosophy, it is asserted that the embodied and socially embedded mind can, through these five principles or modalities, be prepared to maintain a pragmatic elevation of view and creative resilience in everyday events, especially in critical situations. This meta-analytic and meta-dialectic practice of philosophical health, termed “crealectics,” presupposes that we are of the same creative cosmological flesh (the Creal), and therefore we are bound to comprehend and care for each other philosophically. (shrink)

The multiple-choice video game Life is Strange was described by its French developers as a metaphor for the inner conflicts experienced by a teenager in trying to become an adult. In psychological work with adolescents, there is a stark similarity between what they experience and some concepts of existentialist philosophy. Sartre’s script for the movie Les Jeux Sont Faits (literally “games are made”) uses the same narrative strategy as Life is Strange—the capacity for the main characters to travel back in (...) time to change their own existence—in order to stimulate philosophical, ethical, and political thinking and also to effectively simulate existential “limit situations.” This article is a dialogue between Sartre’s views and Life is Strange in order to examine to what extent questions such as what is freedom? what is choice? what is autonomy and responsibility? can be interpreted anew in hybrid digital–human—“anthrobotic”—environments. (shrink)

The development and international diffusion of total quality management as a normative theory are examined. It is shown that the main concepts associated with TQM contain an implicit Darwinist view of society made up only of institutions struggling to survive against increasingly ruthless competition. It is also shown that their development was the result of a process in which universities, large corporations, and government interacted to develop a response to the increasingly serious economic challenge that Japan presented to the United (...) States from the 1960s to the mid-1980s. The TQM paradigm was taken up by U.S. multinational corporations and the leading business and management schools of the United States and disseminated throughout the world. It is concluded that TQM has an ideological dimension designed to help diffuse to private and public service institutions throughout the world the dominant U.S. view of society and economy at the end of the twentieth century. (shrink)

Partiendo del presupuesto que el lenguaje humano es forma y/o lugar de acción e interacción con el mundo y los otros, entendemos los procesos de lectura,interpretación y escritura como acciones cognitivo-sociales formadoras del sujeto del conocimiento. De ese modo, nos gustaría reflejar sobre los modos de leer y los modos de escribir practicados y enseñados durante la vida académica. Basados en nuestra experiencia docente, en un corpus de pesquisa en marcha en la UESB-Jequié, y en los enfoques teóricos adoptadas (Ingedore (...) Koch, Gustavo Bernardo, Mary Kato) este trabajo busca indagar la docentes y discentes cuáles los principales beneficios que la lectura y la producción de texto pueden proporcionar. (shrink)

t. 1-2. Introdução à ciência do direito.

v. 1. Introducção á sciencia do direito.--v. 2. Investigação scientifica e politica juridica.

« Ce petit livre est un bijou d’intelligence, de finesse, de culture, qui prend un objet technique sans rechigner et le tourne et le retourne comme Heidegger nous avait appris à le faire avec les chaussures de Van Gogh. Ce qui frappe, c’est l’ambition d’une méditation sur les cartes de la modernité contemporaine, sur le fameux Grand Paris, sur le sujet, sur le pluriel, sans les faux-fuyants du postmoderne, de la citation absurde. Luis de Miranda se promène, il vous (...) conte qu’il se promène, mais il vous mène avec une grande maîtrise et sait où il veut aller. Rien de gratuit dans cette rencontre de l’enseigne de kebabs sur la table de dissection de la Ville Néon. C’est plutôt une nouvelle méditation cartésienne après Descartes et Husserl : où le poêle et sa chaleur ont fait place au bruit vrillant du gaz dans un tube. Je suis, je crée, donc j’entends. » Yann Moulier-Boutang, ancien élève de l’ENS, professeur agrégé d’économie à l’université de technologie de Compiègne, directeur de la revue Multitudes. Né d’une rencontre inopinée avec un néon sur le quai du Louvre, ce livre a été composé à partir d’un séminaire donné par l’auteur à l’hiver 2012. Un voyage inspiré à travers la nuit, qui déchiffre les halos du passé et les reflets du présent pour donner à entendre une certaine magie du futur. Luis de Miranda, philosophe, romancier, révélateur du créalisme, est notamment l’auteur d’un essai remarqué, L’art d’être libres au temps des automates (Max Milo, 2010). (shrink)

Vous éprouvez souvent l'embarras du choix? Que sera la liberté au XXIe siècle? Depuis l'invention des machines et des computeurs, notre quotidien semble avoir gagné du temps. Mais en contrepartie, il paraît de plus en plus codé, soumis aux automatismes. Depuis Leibniz jusqu'à la puce biométrique, l'auteur raconte une histoire alternative de l'ère informatique. Il démontre que le " numérisme ", le principe ordinateur, est une vertu humaine ancestrale et nécessaire. Mais insuffisante. Après le sauve-qui-peut du postmodernisme, un nouveau paradigme (...) est en train de naître, le " créalisme " : le monde est notre création commune incessante. L'horizon de notre liberté politique et existentielle, c'est la Terre comme oeuvre d'art. Construit comme une odyssée philosophique curieuse et empreinte d'humour, voici un traité de cocréativité pour une époque aux forces actives éclatées. Où l'on découvre que l'ordre et l'aventure ne sont pas incompatibles. (shrink)

The multiple-choice video game Life is Strange was described by its French developers as a metaphor for the inner conflicts experienced by a teenager in trying to become an adult. In psychological work with adolescents, there is a stark similarity between what they experience and some concepts of existentialist philosophy. Sartre’s script for the movie Les Jeux Sont Faits (literally ‘‘games are made’’) uses the same narrative strategy as Life is Strange—the capacity for the main characters to travel back in (...) time to change their own existence—in order to stimulate philosophical, ethical, and political thinking and also to effectively simulate existential ‘‘limit situations.’’ This article is a dialogue between Sartre’s views and Life is Strange in order to examine to what extent questions such as what is freedom? what is choice? what is autonomy and responsibility? can be interpreted anew in hybrid digital–human—‘‘anthrobotic’’—environments. (shrink)

« Voici un livre vif, intelligent, nullement béni-oui-oui. Avec Lacan, il démontre que le capitalisme est une machine à faire jouir massivement. Ce qui s'obtient n'est pas pour autant une jouissance toute, mais seulement des lichettes. La jouissance demeurera toujours tonneau des Danaïdes. » Hervé Castanet, professeur des universités, psychanalyste, membre de l'école de la Cause freudienne. -/- Partout la qualité de vie prend la forme d'une quantité d'envies. Le nouveau monde oscille entre deux versants d'une même pièce de théâtre (...) : côté cour, des passages à l'acte obscènes ; côté coulisses, un puritanisme coupable. Pouvons-nous nous comporter autrement que comme des machines à jouir détraquées, dont le courant alternatif oscillerait entre avidité et rétention, gaspillage et dette ? Beaucoup se demandent pourquoi, une fois réunies les conditions imaginaires ou symboliques de la jouissance, c'est un réel vide ou perverti qui s'installe. C'est que la mécanique même de l'économie libidinale capitaliste repose sur l'angoisse sans cesse repoussée d'un désir dévoyé. Dans un monde globalement structuré par la plus-value, la jouissance prend la forme internationale du « plus-de-jouir ». -/- Faut-il pour autant renoncer à la joie de vivre et se réfugier dans le moralisme et l'austérité ? Lacan, Heidegger et Marx, articulés ensemble, permettent de dire comment une forme d'existence créative est encore possible. Une telle liberté est l'horizon de ce livre. (shrink)

The letter and the neon -- Augustus Rex -- Sublimism -- The incalculable -- The halo -- The new grail -- The mint and the muses -- Neon in space.