Trata-se de um relato de experiência redigido após a provocação de um questionador que tomou como base de seu questionamento um fragmento do livro de Lerner, "Ler e escrever na escola: o real, o possivel e o necessário".

Resenha do livro de Dermeval Saviani, Escola e Democracia.

El presente artículo intenta revisar el uso y empleo de las máscaras para la creación de un efecto transformador y sinestético en el arte simbólico e imaginativo de crear un paisaje de lejanía y familiaridad en que un ‘otro’ visualiza un diagrama metasignificativo de las representaciones y efectos de las máscaras en el arte ritual amazónico. El estudio, lejos de ser una descripción material de las culturas y el uso de las máscaras, intenta explorar el por qué de su utilización, (...) así como la manipulación de poderes y la intensa dramaticidad con que el acto del disfrazarse compone la performance ritualística en la amazonía brasileña. El foco principal es la constante creación del binomio identidad-alteridad en lo cuál las figuras mitológicas, las experiencias reveladas en los sueños coletivos y el propio teatro del ser, constituyen la ‘persona ritual’ que enfatiza el extenso universo de una indumentaria de la floresta en la confección simbólica de las máscaras y sus multisignificados. Finalmente, la idea de la performance a través de la mirada cenográfica amazonica y su empleo en las máscaras, adornos y ornamentos para una construcción del cuerpo, persona e identidad en la geografía de las almas de los pueblos del Amazonas. (shrink)

(Spanish) RESUMEN: La libertad absoluta postulada por Viktor Emil Frankl y Jean-Paul Sartre, la Shoah y la creencia en un dios omnipotente, bueno y justo parecen contradecirse. La pregunta por el sentido del sufrimiento de las víctimas del Holocausto (la verdadera catástrofe, el mayor crimen contra la humanidad), simbolizado por Auschwitz, y como punto de inflexión en la historia, es terriblemente dolorosa y parece no tener una respuesta filosófica ni teológica. A mi juicio, es importantísimo distinguir entre las víctimas inocentes (...) de la Shoah que perecieron y las víctimas inocentes que sufrieron un verdadero infierno y perdieron a sus seres queridos, pero que lograron sobrevivir. Ambas son víctimas, por supuesto, pero así como encontrarle un posible sentido al sufrimiento de las víctimas masacradas y gaseadas podría suponer un insulto a su sufrimiento y agonía –en especial, al horror que sufrieron los niños–, el horrible sufrimiento de los supervivientes pudo dar, tal vez, de alguna manera, un sentido a sus vidas después de la liberación de los campos de concentración y exterminio, ya fuera como voz, como protesta o como simple supervivencia. Frankl apuesta por un sentido último (que abraza el sentido del sufrimiento de las víctimas), y Sartre, aunque parezca no apostar por sentido alguno, volcó su vida al compromiso político después de la Segunda Guerra Mundial, y ello parece vislumbrar una minúscula pizca de sentido después de la barbarie. La filosofía de Frankl es un sí a la vida incluso en las situaciones más extremas, un grito casi nietzscheano que exalta el valor de la vida más allá de cualquier sufrimiento. Frankl, padre de la logoterapia y superviviente del Holocausto, abre una puerta a Dios al hablar de un dios inconsciente, una dimensión suprahumana y una fe incondicional, y define la religión como espiritualidad y como la búsqueda del hombre por el sentido último. Según Frankl, la libertad no se contradice con Dios, y la religión existe no a raíz de la barbarie, sino a pesar de la barbarie. El existencialismo sartreano es una filosofía de la libertad radical y de la responsabilidad. El hombre está condenado a ser libre. El ser humano es un ser en el que la existencia precede a la esencia. Somos totalmente responsables de lo que somos. Sartre afirma que la libertad humana es incompatible con Dios. En un mundo sin Dios, la moral la construyen los hombres, con sus propias decisiones y sus acciones, y la existencia y el sufrimiento de las víctimas no tienen sentido alguno. Sartre define al hombre como libertad, responsabilidad, angustia y contingencia. Frankl define al hombre como libertad, responsabilidad, espiritualidad y búsqueda de sentido. Con esta tesis me propongo entrar en la resbaladiza dimensión del dolor, la desesperación, el sentido y sinsentido del sufrimiento de las víctimas (teniendo presente los horrores de Auschwitz, que en teología y filosofía ha simbolizado desde la liberación de los campos la muerte de Dios y la muerte de la moral). Es verdad que no solo los hombres, mujeres y niños judíos fueron víctimas de la barbarie alemana, pero, como reza el mensaje de Elie Wiesel en la exposición permanente del Block 27 del Auschwitz-Birkeanu State Museum: "Not all victims were Jewish in this place, but all Jews were victims". La Shoah no es un episodio dentro de la Segunda Guerra Mundial, sino un punto de inflexión en la historia de la humanidad, y es una catástrofe que nos concierne a todos, hombres y mujeres judíos y no judíos, religiosos e irreligiosos, creyentes e increyentes, como seres libres, responsables y morales que somos –o que deberíamos ser. Muchas de las víctimas del Holocausto, en medio de la desesperación, entraron en las cámaras de gas orando, aferrándose a la esperanza de que ese final espeluznante no era un punto final. Con esta tesis no me propongo de ninguna manera responder a la eterna pregunta de si Dios existe o no, sino que propongo interpretar ese grito hacia Dios como un desesperado anhelo de esperanza. También me propongo encontrar una coherencia en las posturas de estos dos grandes pensadores para quienes la libertad y la responsabilidad definen al hombre: Frankl (quien apuesta por una dimensión suprahumana donde existe un sentido último en el que el sufrimiento de las víctimas tiene que tener algún sentido, aunque ese sentido sea completamente incomprensible en la dimensión humana) y Sartre (el existencialista ateo por excelencia, para quien el mundo, la existencia y el sufrimiento son absolutamente contingentes). En el primer capítulo expongo la logoterapia y el existencialismo sartreano: describo las tres dimensiones del hombre y las tres búsquedas de sentido propuestas por Frankl, y expongo las cinco consecuencias de "l'existence précède l'essence", centrándome en la libertad y la responsabilidad, y hablo del suicidio. El segundo capítulo está dedicado al dios inconsciente frankleano, la dimensión suprahumana, la búsqueda por el sentido último y la fe incondicional. En el tercer capítulo ilustro la libertad sin Dios sartreana, la ontología sartreana, el ateísmo sartreano y el humanismo sartreano, y hablo sobre la responsabilidad, la mauvaise foi, la contingencia, la situation y la angustia. El cuarto capítulo es necesariamente histórico (sin dejar de ser filosófico): me pregunto por la muerte de Dios después de Auschwitz, argumento y defiendo la unicidad del Holocausto (la Shoah es un punto de inflexión en la historia de la humanidad), describo las masacres antes de los campos de exterminio (Einsatzgruppen, Ordnungspolizei y Wehrmacht), el gigantesco complejo de Auschwitz (Stammlager, Auschwitz-Birkenau y Monowitz-Buna), reflexiono sobre Dios y el mal (centrándome en los niños de Auschwitz), describo los días de Frankl en Auschwitz, hablo de Dios como esperanza, de la inmortalidad y la escatología, de la crueldad de Dios, de la relación entre el cristianismo y el antisemitismo, del islam y el antisemitismo, critico el silencio de Dios, hablo de la muerte de Dios y del juicio contra Dios. En el quinto capítulo expongo la moral frankleana (una moral que atañe al hombre y no a Dios), basándome en su teoría del amor y en su única obra de teatro (Synchronisation in Binkerwald), y la moral sartreana (una moral que atañe a una humanidad sin Dios), recordando a Dostoyevsky, analizando la famosa cita de Garcin en Huis clos "L'enfer, c'est les Autres", criticando el marxismo de Sartre y cuestionando (con la mirada de Frankl y Sartre) el verso de Brecht "Erst kommt das Fressen, dann kommt die Moral"; al final del capítulo incluyo una reflexión propia y las críticas frankleana y sartreana sobre la impunidad de los verdugos y colaboradores después del Holocausto (con el permiso de Dios). Después de la Conclusión, añado un Apéndice sobre las vidas de Frankl y Sartre, para poder entender mejor su obra. PALABRAS CLAVE: logoterapia, existencialismo sartreano, búsqueda de sentido, libertad, responsabilidad, moral, angustia, sufrimiento, supervivientes, víctimas, contingencia, espiritualidad, religión, Dios, esperanza, antisemitismo, culpa, Auschwitz, Holocausto, Shoah. /// (English) ABSTRACT: The absolute freedom defended by Viktor Emil Frankl and Jean-Paul Sartre, the Shoah and the belief in an omnipotent, benevolent and just God seem to contradict each other. The question of the meaning of the victims' suffering of the Holocaust (the true catastrophe, the biggest crime against humanity), simbolised by Auschwitz and as a turning point in History, is terribly painful and doesn't seem to have an answer. In my opinion, it's crucial to distinguish between the innocent victims of the Shoah who perished and the innocent victims who sufferend a real hell and lost their loved ones, but managed to survive. Both are victims, of course, but just as finding a possible meaning to the suffering of the massacred and gassed victims could result in an insult to their suffering and agony –especially to the horror that the children suffered– the gigantic suffering of the survivors could, maybe, somehow, give a meaning to their lives after the liberation of the concentration and extermination camps, either as a voice, as a protest, or as a simple survival. Frankl believes in an ultimate meaning (that embraces the meaning of the victims' suffering), and Sartre, even if it appears not to embrace any meaning, turned his life to political engagement after War World II, and that attitude seems to give a tiny glimpse of meaning after the barbarity. Frankl's philosophy says yes to life even in the most extreme situations, and it's a Nietzschean-like scream that exalts the value of life beyond any monstrous suffering. Frankl, the father of logotherapy and a Holocaust survivor, opens a door to God when he talks about an unconscious God, a supra-human dimension and an unconditional faith; he defines religion as spirituality and as man's search for ultimate meaning. According to Frankl, freedom is not contradictory with God, and religion exists not because of the barbarity but in spite of the barbarity. Sartrean existentialism is a philosophy of radical freedom and responsibility. Men are condemned to be free. We are beings where the existence precedes the essence. We are completely responsible of what we are. Sartre argues that human freedom is incompatible with God. In a godless world, morality is constructed by people, with their own choices and actions, and human existence and the suffering of the victims don't have any meaning. Sartre defines man as freedom, responsibility, Angst and contingency. Frankl defines man as freedom, responsibility, spirituality and search for meaning. With this dissertation I attempt to enter in the slippery dimension of the pain, despair, meaning and meaninglessness of the victims' suffering (having in mind the horrors of Auschwitz, that in theology and in philosophy have simbolised, since the liberation of the camps, the death of God and the death of morality). It's true that not only Jewish men, women and children were victims of the German barbarity, but, as Elie Wiesel's message from the permanent exhibition from Block 27 of the Auschwitz-Birkeanu State Museum reads: "Not all victims were Jewish in this place, but all Jews were victims". The Shoah is not an episode inside War World II, but a turning point in the history of humankind, and a catastrophe that embraces us all, Jewish and not not Jewish men and women, religious and not religious, believers and not believers, as the free, responsible and moral beings that we all are –or that we should be. A lot of the victims, in the midst of their desperation, entered into the gas chambers praying, holding to the hope that their horrifying end was not the ultimate end. With this dissertation I do not attempt to answer the eternal question of the existence of God, rather, I will try to interpret that scream to God as a longing for hope. I also intend to find a coherence between the thought of these two great thinkers for whom freedom and responsibilty define man: Frankl (who argues that there is a suprahuman dimension where an ultimate meaning exists and where the victims' suffering has to have a meaning, even if this meaning is completely incomprehensible in the human dimension) and Sartre (the atheist existentialist par excellence, for whom the world, human existence and suffering are absolutely contingent). In the first chapter I expose logotherapy and Sartrean existentialism: I describe the three dimensions of man, the three searches for meaning, the five consequences of "l'existence précède l'essence" and I speak about suicide. The second chapter delves into the unconscious God, the supra-human dimension, the ultimate meaning and the unconditional faith. In the third chapter I expose the freedom without God defended by Sartre, Sartre's ontology, Sartre's atheism, Sartre's humanism, and his ideas about responsibility, mauvaise foi, contingency, situation, and Angst. The fourth chapter is necessarily historical (while being philosophical too): I wonder about the death of God after Auschwitz, I argue and defend the uniqueness of the Holocaust (the Shoah is a turning point in the history of humankind), I describe the massacres before the extermination camps (Einsatzgruppen, Ordnungspolizei y Wehrmacht), the gigantic Auschwitz camp complex (Stammlager, Auschwitz-Birkenau y Monowitz-Buna), I reflect on God and evil (focusing on the children of Auschwitz), I describe Frankl's days in Auschwitz, I talk about God as hope, about immortality and escathology, I discuss God's cruelty, the relationship between Christianity and antisemitism and Islam and antisemitism, I question the silence of God, and I talk about the death of God and about the trial against God. In the fifth chapter I talk about the Franklean morality (a morality that concerns man and not God), on the basis of his love theory and his only work of theater (Synchronisation in Binkerwald), and the Sartrean morality (a morality that concerns a humanity without God), remembering Dostoyevsky, analysing Garcin's famous quote in Huis clos "L'enfer, c'est les Autres", crticizing Sartre's marxism and questioning (with Frankl's and Sartre's eyes) Brecht's verse "Erst kommt das Fressen, dann kommt die Moral"; at the end of the chapter I include my own reflection (and Frankl and Sartre's critique) about the impunity of the executioners and collaborators after the Holocaust (with God's permission). After the Conclusion, I add an Appendix about the lives of Frankl and Sartre, which helps understanding better their work. KEYWORDS: logotherapy, existentialism, search for meaning, freedom, responsibility, morality, Angst, suffering, survivors, victims, contingency, spirituality, religion, God, hope, antisemitism, guilt, Auschwitz, Holocaust, Shoah. (shrink)

Brentano’s theory of Intentionality gave rise to empirical psychology, considered by the mental acts of external objects and consciousness. In this sense, the purpose of this essay is to reflect on the phenomenon of auditory hallucinations, from the perspective of Franz Brentano’s intentionality, as a representative psychic phenomenon of internal experience. Auditory hallucinations, under a phenomenological approach, are considered as an experience of the relational process of a historical person. In analogy to the theory of the intentionality of mental acts, (...) the phenomenon of listening to voices becomes an experience perceived in the internal understanding of existential meanings, which must occur through two types of acts: the personal meaning, represented; and to relate, through intentional conduct, with the experienced reality. Finally, the importance of Brentano’s studies for humanist approaches I consider inseparable from phenomenological psychopathology, and therefore, makes it possible to reflect on the field of mental health. (shrink)

This perspective article explores the use of digital twins (DTs) in medicine, highlighting its capacity to simulate risks and personalize treatments while examining the emerging bioethical concerns. Central concerns include power dynamics, exclusion, and misrepresentation. We propose adopting a relational bioethical approach that advocates for a comprehensive assessment of DTs in medicine, extending beyond individual interactions to consider broader structural relations and varying levels of access to power. This can be achieved through two key relational recommendations: acknowledging the impact of (...) uneven relational structures on access to medical care and promoting social justice by evaluating resource allocation. While DTs in medicine offer promising advancements, a relational bioethical lens may provide a nuanced understanding, fostering equitable, inclusive and responsible integration of DTs into medical practice. (shrink)

A reflection on how to teach philosophy with the help of theatrical techniques and scenic interpretation tools, building an allegorical environment for the presentation of philosophical content. Considering Plato's explanation of the allegory of the cave, where he starts from 'appears' or 'imagines' and describes his narrative, in a complete way, in a theatrical approach to use the imagination of his listeners. And thus building a scene, a representation of what he wanted to teach his interlocutors. In addition to reflecting (...) on contemporary caves, built in the rooms of young people, who are isolated, attentive only to the images produced on cell phone and computer screens, without being sure about the veracity of the information received in these 'walls' of modern caves. Also following the approaches and paths of Deleuze and Foucault in their considerations on the constructions relevant to the study of philosophy and its learning, this article aims at this reflection as a contribution to the art of theatre, the 'teatron', the place for to see. And to see how this seeing is a metaphorical perspective, something that is also a philosophical question, both in the direct and in the metaphysical sense. In addition to being a matter of experience made possible by immersion in the world of ideas and imagination, in a reflective, pragmatic way and with a view to learning and teaching philosophy. (shrink)

This study is an exploration of the Hagar narrative from the perspective of African Womanist Theology. The article focuses on the spirituality of Hagar before and after her captivity (Gn 16). The research takes an Afrocentric perspective and uses a postcolonial lens to comment on the preceding text as well as consider how this story is captured in Judaism, Christianity and Islam. At the core of the article is an attempt at reclaiming the African in Hagar who is largely portrayed (...) in the stories of Sarah and Abraham within a Hebrew perspective which itself is arguably imperial. The aim is to inspire modern African women (and in the diaspora) to reclaim their African spirituality within their stories and experiences. Summarily, the article is a critique of the colonial project, slavery and its legacies in dehumanising and disenfranchising people and African knowledge systems. The article is structured as follows: firstly, it introduces the Hagar and/or Hajar traditions from the perspectives of Judaism, Christianity and Islam. Secondly, it takes a step back to consider Hagar’s identity as an Egyptian princess before she encountered Sarah and Abraham. The article also discusses how Hagar’s past in Egypt had a bearing on her spiritual encounters when she and her son Ishmael and/or Ismail were exiled. Finally, the article concludes with a recommendation for continued reflection on an African spirituality narrative of the Hagar traditions alongside the predominant narratives from Abrahamic religions.Contribution: This article demonstrates that the religious scriptures must be read from liberation perspectives such as the postcolonial paradigm to inspire the recovery of authentic experiences of the oppressed and displaced, and it is an inspiration to African women to reclaim their true identity and spirituality. (shrink)

This chapter is on when and how formalization and model building contribute to theory construction in methodological individualism. It shows that formalization is not always needed but can sometimes be useful for making assumptions explicit and for deriving implications that would appear out of reach of, or even go counter to, informal reasoning. The chapter focuses on examples from different theoretical approaches and research fields, including meanwhile ‘classic’ as well as more recent contributions. We sketch both insights that do not (...) require elaborate formalization as well as implications that do require some degree of formalization. The exposition itself is largely informal. (shrink)

This paper discusses the issue of overriding the right of individual consent to participation in cluster randomised trials (CRTs). We focus on CRTs testing the efficacy of non-pharmaceutical interventions. As an example, we consider school closures during the COVID-19 pandemic. In Norway, a CRT was promoted as necessary for providing the best evidence to inform pandemic management policy. However, the proposal was rejected by the Norwegian Research Ethics Committee since it would violate the requirement for individual informed consent. This sparked (...) debate about whether ethics stand in the way of evidence-based health policy, since the Norwegian Research Ethics law’s strict requirements for individual consent make it practically impossible to carry out CRTs of public health interventions. We argue that, in the case of the school closure trial, the suggested CRT would not have eliminated an epistemic gap and thus would not have justified the violation of consent rights. First, we focus on the methodological challenges to estimating quantifiable effects of school closures in the specific case of an airborne infectious disease. Second, in line with Evidential Pluralism, we highlight the value of alternative lines of evidence for informing school closure policy in a pandemic. In general, we propose that a trial requiring the waiver of participants’ consent rights must be highly likely to eliminate an epistemic gap. We elaborate on the practical aspects of this criterion and discuss the potential advantages of adding it to the Ottawa Statement on the Ethical Design and Conduct of Cluster Randomized Trials. (shrink)

The Novelty-Seeking Model can explain incubation's effect on creativity by assuming an adaptive decision threshold. During an impasse, the threshold for novelty becomes too high and biased to previous neural activity, hindering progress. Incubation “resets” this threshold through attentional decoupling, allowing for spontaneous ideas to emerge from subsequent mind wandering or other activities that attract attention, facilitating progress.

This paper discusses the role of attention in the phenomenological analysis of intentional experience in light of the problem of the relation between consciousness, intentionality, and transcendental subjectivity. Are these concepts equivalent? Or should we rather say that there is more to intentionality (and subjectivity) than consciousness? Does subjectivity embrace an unconscious domain? And, if so, how does this unconscious, yet intentional, life of subjectivity operate and how is it related to consciousness? In order to answer these questions, the paper (...) tracks the development of Husserl’s conception of attention from the Logical Investigations to genetic phenomenology, by focusing on his analyses of temporality in the Bernau Manuscripts, on the relation between activity and passivity in the Analyses Concerning Active and Passive Synthesis, and on the issue of the self-constitution of subjectivity. (shrink)

Modern tradition takes a person to be a rational (and moral) agent, namely an agent capable of acting on the basis of reasons – often desire-independent reasons, and particularly moral reasons. So, agency and freedom are involved in the definition of personhood. But what about the embodiment of persons? What about their rootedness in the particular circumstances of a human life – time, space, community of origin, material, and axiological culture? What about the individual identity of persons, their irreducible individuality? (...) The phenomenological notion of intentionality has a widely neglected richness of content, making it a key conceptual tool, capable of explaining not only consciousness but also rational agency, that is personhood, right from the level of the most basic and embodied instances of consciousness: perception, emotion, and spontaneous action. These should be considered as acts, rather than as states, and the discussion of the specific intentionality of these acts and their motivational relations purports to be an original contribution to a genetic phenomenology of embodied, individualized personhood and rational agency. (shrink)

Post-Quinean Nominalism is widely regarded as a metaphysics of concreteness, suggesting (in line with scientific naturalism) that ordinary language and common sense might be in the grip of “ordinary hallucinations” (Varzi 2010), or untutored belief in abstract entities. Drawing on both medieval and contemporary sources, this paper argues that, far from encouraging our minds to stick to concreteness and individuals, an untutored usage of Ockham’s Razor prompts the elision of concreteness and the everyday world from contemporary metaphysics. A theory of (...) individuality based on Husserl’s concept of Unitary Foundation is outlined, and partially traced back to the metaphysicians of essential individuality, or haecceity: Boethius, Scotus, Leibniz – the champions of the “Unitarian Tradition.”. (shrink)

This article is intended to examine the lines 1006a34-b9 of Metaphysics Γ 4, where Aristotle conjectures and discusses an objection to the very first step of his proof of the principle of the most universal science. As we shall see in detail, this objection consists in claiming that the meaning of a word is multiple, so that it is not possible for a word to have one single meaning, contrarily to what it seems to be required for one to say (...) something. As we shall also see, some crucial aspects of aristotelian notion of meaning emerge in this context, among which those related to the unity proper to it. (shrink)

This explorative article conceptualizes the myth as a cultural locus where different concepts are ordered forming semantic networks and as a social narrative reflecting emotional predispositions toward the social significance of an episode in the past. The article analyzes the semantic network formed within the Arthurian myth by the concepts Britain and imperium. It identifies a persistent semilogical dynamic between both concepts but shifting emotional responses and temporalities: loss and longing among the Welsh (sixth century to eleventh century), fixing the (...) memory in the past; joy among the English (twelfth century to fifteenth century), bringing the memory into the present; and anxiety and desire among Welsh and English (sixteenth century) projecting the memory to the future. During the seventeenth century, the semantic network left the Arthurian myth, which fell into a relative oblivion. (shrink)

Physicians frequently face ethical dilemmas when caring for patients. To help them to cope with these, biomedical ethics aims to implement moral norms for particular problems and contexts. As a means of studying the cognitive and neurobiological features underlying the respect for these norms, moral cognitive neuroscience could help us to understand and improve ethical questioning. The article reviews recent developments in the field and presents neurobiological arguments to highlight why some moral rules are universally shared and why some ethical (...) responses are very dependent on context. (shrink)