Neste artigo pretendemos discutir a noção de construção da mente consciente a partir da perspectiva de Antonio Damásio. Para isso, centraremos nossa análise em Self comes to Mind. Em um primeiro momento é necessário delimitarmos o conceito de consciência na visão de Damásio, visando, com isso, a evitarmos equivocidades, na medida em que há várias definições de consciência. Acreditamos que, para uma melhor compreensão acerca do surgimento da mente consciente, é necessário levarmos em consideração os processos evolutivos aos quais o (...) homem está sujeito. A consciência é, pois, fruto de um desenvolvimento evolutivo já bem estabelecido pela ciência. Compreender o desenvolvimento evolutivo do self se torna tarefa de suma importância, na medida em que Damásio estrutura sua compreensão de mente consciente a partir do papel desempenhado pelo self na tarefa de agregar conteúdos mentais. Para Damásio, a origem da mente está associada ao momento em que um processo do self é adicionado a um processo mental básico. Quando não ocorre um self na mente, esta mente não é propriamente consciente, o que significa dizer que é o self que garante consciência a uma mente. Isso quer dizer que precisaremos discutir de forma clara e distinta o conceito de self e seus estágios, para que finalmente possamos entender os passos delimitados por Damásio para discutir a construção da mente consciente. (shrink)

O artigo reexamina a leitura que Marx efetuou, em 1843, do pensamento de Hegel. Depois, são discutidas leituras contemporâneas do texto, além das próprias notas que o autor tomou durante o período. Defende-se a tese de que o texto de Kreuznach é instaurador na trajetória do autor.

O presente trabalho se propõe a discorrer acerca da concepção de suicídio e suas motivações para Arthur Schopenhauer e utilizar o romance epistolar Os sofrimentos do jovem Werther como ilustração de tal percepção. Para tal seguimos o seguinte roteiro: encontrar as motivações metafísicas do suicídio para Schopenhauer; expor as considerações do filósofo supracitado sobre o sofrimento e o amor; demostrar como ambos os fenômenos se relacionam com a atitude suicida e a partir desta ótica analisar o romance epistolar de Goethe (...) para expor no mesmo uma ilustração da filosofia schopenhauriana. (shrink)

One of the measures adopted by the government of Spain during the COVID-19 pandemic has been the elimination of face-to-face classes in all universities, requiring that all teachers had to conduct their classes in an online mode. The objective of this article is to study how this adaptation among university teachers affected their job performance due to the technostress that they may have suffered. Based on the person-environment misfit theory, the sample consisted of 239 teachers from face-to-face and online universities (...) in Spain who were asked to identify the type of technostress, feelings of technostress, and impact on job performance as a result of online teaching due to the COVID-19 pandemic. Results show that teachers who suffered the most from the negative consequences of technology have been female teachers from face-to-face universities who are older, have more years of experience, and consequently, hold a higher position. Despite previous results none of the above variables have been significant in explaining the decline in job performance during confinement. It was also observed that although the effect on job performance was similar for online teachers as well as face-to-face teachers, the variables that explained this effect were different. For the online teachers, there was a misfit between the demands and resources, which are explained based on the previous theory. Teachers from face-to-face universities pointed to the lack of instructions from their organization, along with subjective feelings of techno-inefficacy, as the reasons behind the decline in job performance during the lockdown period. Looking ahead to future research on the incorporation of information and communications technology in teaching work, it is necessary to consider variables associated with technostress, both objective and subjective, in order to increase the effectiveness of integrating emerging technology into teaching work. (shrink)

This book sheds light on the 13th/14th-century debate about whether beatitude is a reflexive act. It reconstructs this discussion on the basis of the original sources. Furthermore it investigates into hermeneutical matters of medieval text interpretation.

O artigo se propõe a apresentar como Deus é abordado na fenomenologia de Husserl, relacionado à facticidade da teleologia na vida da subjetividade. A teleologia é encontrada como a ordenação do mundo e de toda a vida subjetiva e intersubjetiva para ideias e para valores. A clarificação fenomenológica exige a fundamentação desta teleologia, encontrada na facticidade. Como fundamento, é necessário pensar um princípio teológico. Qual o sentido da transcendência deste princípio e como esta se anuncia na imanência da consciência? Enquanto (...) Ideia de perfeição absoluta, Deus pode ser chamado de supra-realidade; mas enquanto a vida divina que vive em todas as subjetividades, sua transcendência não é clara. Husserl afirma um tipo de dependência dele em relação à intersubjetividade. O tema da individuação ética da subjetividade, abordado no fim do artigo, não parece resolver a dificuldade relacionada ao sentido da transcendência. (shrink)

Resenha do livro: MACINTYRE, Alasdair. _Deus, a Filosofia e as Universidades: Uma história seletiva da Tradição Filosófica Católica_. Brasília: Editora Devenir, 2022.

From some philosophical points of view, the Incarnation is difficult to motivate. From others, a host of reasons appear, raising the problem of how to choose among and/or prioritize them. In this paper I examine how different substantive commitments and starting points combine with contrasting understandings of method in philosophical theology, to generate different analyses and answers to Christianity’s crucial question: cur Deus homo?

O Deus do Israel bíblico e de Jesus de Nazaré é o Deus dos Pobres, não é o deus do poder dominante! Há quatro perspectivas para responder a questão: a da interpretação a partir da Bíblia, a partir da teologia, a partir da pastoral e a partir da literatura. O objetivo é buscar os fundamentos da fé e mostrar racionalmente possíveis argumentos que dão sentido à crença no Deus libertador dos pobres. Não é possível conhecer a Deus negligenciando a dor (...) alheia. Portanto, para se chegar a Deus é de suma importância ir ao encontro dos expurgados do sistema; essa é a condição de possibilidade para conhecer Deus. Onde está o pobre também está Deus. (shrink)

The purpose of the following text is to analyze the development of the understanding of God in the theological-biblical imaginery, as well as the formulations that allow us to understand the development of Transcendent identity in history and in the construction of the talk and about God. Starting from a brief synopsis of the biblical Old Testament design of elements present in the theological imagination of the identity of the God of Israel, from liberating perception present in the image of (...) God Revelation from Jesus Christ phenomenon, passing briefly to the understanding of God as Trinity and culminating with the perception of identity of God within the current context of liberation, it points out the development of the identity of a God who – far from remain static, immobile, inert – assumes an itinerant identity alongside your people. Thus, the present paper analyses aspects of revelation and maps an identity of God from these elements, pointing to the construction of the identity design of a God who, by walking along the humanity, is not free to be assimilated and perceived in different forms in the course of this Revelation route. (shrink)

'Deus no Século XXI e o Futuro do Cristianismo' é uma colectânea de textos organizada por Anselmo Borges de grande interesse e qualidade. Reúne comunicações ao Congresso Internacional com o mesmo título realizado no Seminário da Boa Nova, Valadares, de 8 a 11 de Setembro de 2005, no âmbito das comemorações do 75o Aniversário da Sociedade Missionária Portuguesa.

The volume presents the proceedings of the international symposium, fruit of a common research project engaged in by 48 scholars, that took place in Rome to celebrate the 8th centennial of Saint Bonaventure's birth. The theme, "Deus summe cognoscibilis", could sound, in the contemporary agnostic, secular context, like a provocation. The approach, however, of the symposium was to consider "the current theological relevance of Saint Bonaventure", focusing on thinking with our author about a number of themes: theological method (philosophy, theology (...) and mysticism); revelation (in Scripture and history); creation (in Laudato si' and evolution); Christology (the triplex Verbum and logos of the Cross); ecclesiology and Trinitarian dimensions of sacramental theology; pre-phenomenological Trinitarian theology, and our own divine filiation. An appendix contains a previously unpublished text of J. Ratzinger about Bonaventure's theological method. The volume has also two indexes (authors' names and references to the works of Bonaventure). (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Cur Deus Verba: Why the Word Became Words by Jeremy HolmesJames B. ProthroCur Deus Verba: Why the Word Became Words by Jeremy Holmes (San Francisco: Ignatius, 2021), 284 pp.This book's title plays on the incarnational analogy, and its argument begins and ends with God's purposes to draw humanity into communion with himself through revelation. In both aspects, Holmes echoes Dei Verbum (DV, §§2, 13). However, rather than pursuing (...) a revelation-historical organization or beginning with Scripture's texts to derive conclusions about its nature and purpose, the book takes a "top-down" (13) approach to bibliology. In this way, its strength is the theological framing or refraining it gives to common questions.The first three chapters culminate, he claims, in a "definition of Scripture" (11). Beginning with the Trinity and creation, Holmes argues that all things have their being by participating in the inner life (the Word) of the Father, thus reflecting him, and that the Spirit drives creatures "toward the pattern of the Son" (33). God desires creatures to be good and causes of goodness in others, patterned after and in the Son through the Spirit's impulse to return them to God. In the Incarnation, God "reconciles nature with grace" (39) and in Christ perfects these desires. In Christ, man is now "included in the life of the Trinity" (37) and an agent of revelation, reflects God perfectly, and in love sends the Spirit to return humans to God through himself. This leads to reflections on Scripture directly. "Scripture is meant to impress the interior life of the Church on each generation; put another way, it is meant to impress Christ the Head on the members of his Mystical Body" (69). This brings Holmes to the topics of inspiration and canon. In order for human texts to impress Christ on his members, to communicate the divine through human means, "God himself" must be "addressing the [End Page 393] heart of the believer" (72). He makes a case for canon by pointing to the communal nature of humans. Tradition and canon, by which truth as a common good is formulated for a society, order and inform the society regarding its purpose, history, and character. "Tradition," then, "is good for man as man" (57) even in natural society, and all the more so in the supernatural society, the Church. The "texts that embody and transmit the tradition" (63) give continuity and life to the organism that is the Church, while within that tradition these texts can function as a sort of "guide rail" and a "mirror" of its identity (67).This overall view of Scripture lends perspective to particular topics (chs. 4-12). Turning to Scripture's authorship and inspiration, Holmes emphasizes again that God means humans to be real causes of revelation as God "attaches his voice" to their writing (82, 91, and throughout). This may, in differing circumstances, involve endowing them with particular and even unusual graces, many of which God grants to others who hand on revelation (such as Augustine), but in the case of the biblical authors the ("only") difference is that God "intended" biblical texts like Luke "to sound not only Luke's voice but God's voice as well" (91). His "general account of the fact of biblical difficulties" (202), then, depicts the human "author's soul" as "like the body of an instrument, determining the overtones of everything he writes" (208). God writes the notes to be played and selects the instruments, and God "asserts what the human author asserts" (210). But the particularities of an author's soul (and upbringing, assumptions, etc.) can be seen in anything from grammatical infelicities in Paul to the author's assumptions about a geocentric solar system, the goodness of killing the Canaanites, or Qoheleth's unawareness of an afterlife. God attaches his voice to their writing, and these instruments play "only God's note" (219), but God "does not affirm or deny" the assumptions or unasserted views of the author when writing (209). Scripture's purpose is not merely to impart doctrine but to conform one to Christ, and difficult passages are inspired in part for us to... (shrink)

No anseio de compreender a verdade divina, Santo Anselmo, em seu Proslogion, desenvolve o célebre unum argumentum a respeito da existência de Deus. Na segunda parte da obra, ao expressar-se sobre os atributos divinos e sobre as antinomias que se lhe apresentam, o Doutor Magnífico surpreende o leitor com a revelação de que Deus é summe sensibilis — sumamente sensível. Parte-se então de duas visualizações: a possibilidade de Deus ser sensível em si mesmo (secundum se), ou em relação a nós (...) (secundum nos); isto é, da possibilidade de Deus sentir, embora carecendo de sentidos, e da possibilidade de O sentirmos, sendo Ele incorpóreo. Por fim, o artigo focaliza a questão de Deus ser sensível através das criaturas e da reconfiguração da sensibilidade humana no encontro com o Sumo Ser na bem-aventurança. /// "With the desire to understand divine truth, Saint Anselm, in his Proslogion, develops his celebrated unum argumentum with respect to the existence of God. In the second part of the work, in discussing the divine attributes and the antinomies that appear, the Magnificent Doctor surprises the reader with the revelation that God is summe sensibilis — supremely sensible. This is broken down into two visualizations: the possibility of God being sensible in Himself (secundum se), or in relation to us (secundum nos); that is, the possibility of God sensing, despite lacking senses, and our possibility of sensing Him, He being incorporeal. Finally, the article focuses on the question of God being sensible through creatures and the reconfiguration of human sensibility in the encounter with the Supreme Being in blessedness.". (shrink)

On 6 January 1795, the twenty-year-old Schelling—still a student at the Tübinger Stift—wrote to his friend and former roommate, Hegel: “Now I am working on an Ethics à la Spinoza. It is designed to establish the highest principles of all philosophy, in which theoretical and practical reason are united”. A month later, he announced in another letter to Hegel: “I have become a Spinozist! Don’t be astonished. You will soon hear how”. At this period in his philosophical development, Schelling had (...) been deeply under the spell of Fichte’s new philosophy and the Wissenschaftslehre. The text Schelling was writing at the time was the early Vom Ich als Prinzip der Philosophie, though his characterization of this text would much better fit the somewhat later work which is the focus of the current paper: Schelling’s 1801 Darstellung meines System der Philosophie (hereafter: Presentation). The Presentation is a text written more geometrico, following the style of Spinoza’s Ethics. While Spinoza’s influence and inspiration is stated explicitly and unmistakably in Schelling’s preface, the content of this composition might seem quite foreign to Spinoza’s philosophy, so much so, in fact, that Michael Vater—the astute translator and editor of the recent English translation of the text—has contended that “despite the formal similarities between Spinoza’s geometrical method and Schelling’s numbered mathematical-geometrical constructions, Schelling’s direct debts to Spinoza are few”. The Presentation is an extremely dense and difficult text, and while I agree that at first glance Schelling’s engagement with the concept of reason (Vernunft) and the identity formula ‘A=A’ seems to have little if anything to do with Spinoza (especially since Spinoza’s key terminology of ‘God’, ‘causa sui’, ‘substance’, ‘attribute’, and ‘mode’ is barely mentioned in the Presentation), I suspect that at a deeper level Schelling is attempting to transform Spinoza’s system by replacing God, Spinoza’s ultimate reality, with reason. Though this might at first seem bizarre, I believe it can be profitably motivated and explained upon further reflection. It is this transformation of Spinoza’s God into (the early) Schelling’s reason that is the primary subject of this study. I develop this paper in the following order. In the first part I provide a very brief overview of Schelling’s lifelong engagement with Spinoza’s philosophy, which will prepare us for my study of the 1801 Presentation. In the second part, I consider the formal structure and rhetoric of the Presentation against the background of Spinoza’s Ethics, and show how Schelling regularly imitates Spinoza’s tiniest rhetorical gestures. In the third and final part I turn to the opening of the Presentation, and argue that Schelling attempts there to distance himself from Fichte by developing a conception of reason as the absolute, or the identity of the subject and object, just as the thinking substance and the extended substance are identified in Spinoza’s God. (shrink)

Most of the annotators on Psalm 82 understand the reference to God in the second part of the verse as plural, meaning gods, and that reference is to the moment in which the God of Israel takes the World Government. Other annotators understand the reference to gods as to the Israeli judges, who exert their judgment in the Assembly of God. This article presents a third possibility, in which God on verse 1b is the same as the on verse 1a.

Traduçáo do artigo "'God is dreaming you': Narrative as Imitatio Dei in Miguel de Unamuno," artigo publicado originalmente Janus Head –Interdisciplinary Studies in Continental Philosophy, Literature, and the Arts , Volume 7, Issue 2.

Nicholas of Cusa and his daringly speculative theology seem odd matches for Blaise Pascal, the constant critic of the philosophies en vogue during his life. A commonality they share is their mutual concern for the apparent disproportion between the infinite God and the finite human. In this paper, I compare and analyse the shape this question takes in Cusanus's De ludo globi and Pascal's Pensées. Both men observe a sort of ‘ludic’ character inherent to the pursuit of bridging finite and (...) infinite. Cusanus's ‘ball game’ realises the universe and the human being's pursuit of salvation as a circular field in which the player seeks to reach the vanishing point of its centre. Pascal likewise portrays human life as a cosmic game that everyone must ‘play’ with their ethical decisions. Ultimately, they both come to register Christ as the agent and object of their games, the divine player who fashions finitude into infinity. I conclude by sketching a way to reconcile Pascal with natural theology based on his universal game. (shrink)

“Deus fons veritatis”: the Subject and its Freedom. The Ontic Foundation of Mathematical Truth is the title of Gaspare Polizzi’s long biographical-theoretical interview with Imre Toth. The interview is divided into eight parts. The first part describes the historical and cultural context in which Toth was formed. A Jew by birth, during the Second World War Toth became a communist and a partisan, enduring prison, torture, and internment in a concentration camp from 1940 until 6 June 1944. In the second (...) part Toth presents his mathematical training as a “vocation” that led him to rethink the whole tradition of mathematical thought critically, on the basis of non-Euclidean geometry. In the third part Toth describes his research in the history of mathematics, which begin with his studies on Aristotle and mathematical thought and on Plato and the negative ontology of the irrational recognizable in the theory of the infinite dyad and of the One. In the fourth part Toth criticizes the positions of Frege, who came to deny non-Euclidean geometry, viewing it as an expression of irrationality and mysticism. In the fifth part Toth maintains that mathesis and poiesis have similar ontological structures, and he speaks of his collages métaphysiques. In the sixth part Toth recalls how the birth of the idea of freedom made possible the highest political, social and artistic achievements, as well as the entire movement of human emancipation. And this was thanks to philosophy, which is not a science but a knowledge of the subject on the subject’s part. In the seventh and eighth parts Toth speaks of the value and the role of mathematics in the affirmation of the phenomenology of freedom, and remarks on his relations with French and Italian cultures. (shrink)

Resumo A partir da concepção de que filosofia, para Nietzsche, é a arte da transfiguração, o texto analisa como Nietzsche incorpora e transfigura Os deuses no exílio, de Heinrich Heine. Nietzsche teria invertido a perspectiva do problema posto por Heine, bem como o seu procedimento expositivo: se o poeta traz o que seria uma humanização e aburguesamento dos antigos deuses como ato de degradação cósmica pelo qual a ascensão do cristianismo seria culpada, Nietzsche analisa a equivocada autodivinização do homem por (...) meio da moral como megalomania trágica, cuja consequência seria a invocação do sofrimento da existência terrena e a esperança numa vida melhor, supraterrena.Taking Nietzsche´s comprehension of philosophy as the art of transfiguration, the text analyses how the philosopher incorporates and transfigures The Gods in Exile, from Heinrich Heine. The philosopher would have inverted the perspective of the problem settled by Heine and his expositive procedure: if the poet bring us what would be an humanization and a “gentifrication” of the ancient gods as a cosmic degradation act by which the ascension of Christianity would be blamed, Nietzsche analyses the mistaken autodivinization of man through morals as a tragic megalomania, whose consequence would be the invocation of a suffering at the core of earthly existence and a hope in a better, ethereal life. (shrink)

A fim de responder à pergunta: "o que pode bem significar conhecer, racionalmente, o Absoluto e quais são os instrumentos de tal empreendimento?", o Autor se propõe a reexaminar a concepção de Deus e do Absoluto em Hegel e suas recepções. Trata-se de responder ainda a questões fundamentais que lhes são correlatas: Como pode a razão, unicamente com os seus meios, alçar-se a um tal empreendimento? O que significa conhecer um tipo de existência que se subtrai aos sentidos e à (...) experiência tal como a compreendemos no sentido filosófico não metafísico? (shrink)

Velho Testamento Deus expressa, através do profeta Samuel, idéias sobre o governo humano, similares às de Sócrates na República de Platão. Ambos defendem que a melhor organização política é aquela na qual nenhuma pessoa ou classe domina, mas aquela onde cada um rege a si mesmo através de um princípio interno de justiça. Uma “anarquia” justa deste tipo não é apenas a melhor, mas também possível de ser alcançada. Ao menos em certos períodos os filhos de Israel a obtiveram. Deveríamos (...) imitá-los.In the Old Testament God expresses, through the prophet Samuel, views about human government that are very like those expressed by Socrates in Plato's Republic. Both maintain that the best political arrangement is where no one person or class rules but where each rules himself through an inner principle of justice. A just 'anarchy' of this sort is not only best; it is also possible of attainment. At least for certain periods the children of Israel attained it. We should imitate them. (shrink)

A propósito do Livro SWINBURNE, Richard. Deus Existe? Tradução de Agnaldo Cuoco Portugal. Brasília: Academia Monergista, 2015. 192p.

From the observation that God is “ineffable and formless”, this article analyzes the use of the name of God in popular sayings of the Bible and of the present days. Although the Bible forbids making graven images of divinity, it abuses in the usage of the divine name and the metaphors of his attributes and his actions. This study aims to analyze the extensive use of the name of God in proverbs, both of biblical antiquity as of today life. After (...) the introductory considerations about the name of God in some religions, in the Bible and in the mouth of the people, it explains the wide citation of the name of God in the biblical book of Proverbs, in the context of all the Hebrew Bible. To analyze this reality, in parallel, the proverbs are grouped around the following issues: God in spontaneous popular interjections, God as provident creator, God as retributive for good and evil, and God as partner of humans in his ethics proposal for a good coexistence. (shrink)

The book examines the life and the writings of Gabriele Biondo, a secular priest who lived in the little town of Modigliana between the second half of the fifteenth century and the first decades of the sixteenth century. Through a careful examination of his writings and the sources he used, this book allows the reader to obtain a more precise understanding of Biondo, his background, his life, his movements, the difficulties that he encountered (mainly with the ecclesiastical authorities and the (...) other members of the clergy, but also with civic leaders), and the main events of his life. Additionally, Biondo was the leader of a minor following formed by nuns, secular women, and laymen. Therefore, this book illustrates Biondo’s pastoral activity, the ideas and principles that supported his actions, and the objectives he was pursuing. Given these various objectives, this book is of interest to those scholars and academics interested in the religious tensions that swept through Europe in the years immediately preceding the Protestant Reformation and who, consequently, seek to investigate Biondo’s personal and complex answer to these tensions. (shrink)

Although the term 'pantheism′ contrasts sharply with the elaborate metaphysics of the Ethics, it has at all times been the standard-label of Spinoza′s philosophy. However, the surprising career and persistence of this concept throws a light on substantial residua of pre-modern metaphysics and even elements of theistic religion which survived not only in Spinoza′s famous apophthegms such as deus sive natura, but also in some of the pivotal ideas of his metaphysics.

Esse paper pretende introduzir alguns argumentos no debate atual em Filosofia da Religião, especialmente na controvérsia contra o Naturalismo. Nossa abordagem irá focar no significado moral da ideia de Deus, bem como em outros conceitos morais relevantes, a saber, os conceitos de consciência moral, mundo moral e a ideia mesma de “bem”. Em suma, é nossa intenção demonstrar que a maioria de nossas ideias morais está relacionada a uma Pessoa: Deus. Essa conclusão, como pretendemos demonstrar, refuta o Naturalismo.