This article aims to examine Adam Smith’s deep and broad influence on the thought of Amartya Sen, especially concerning the issue of social justice that pervades the writings of both authors. First, we will analyze Sen’s revision of the work of Smith to refute the interpretation still prevalent, that makes use of certain excerpts from The Wealth of Nations as the main reference in defending the deregulation of markets and in exempting the economic thought from any consideration of moral values, (...) demonstrating how Sen draws on Smith’s ideas to explain the impoverishment of economics when it departs from ethics. Then, we will consider the overwhelming influence of the Smithian thought on Sen’s criticism of the theory of rational choice through his distinctive formulation of the theory of social choice, whose importance was rightly recognized, earning him the Nobel Prize in Economics in 1998. (shrink)

La philosophic politique contemporaine est traversee par la question (ou le defi) du pluralisme. Parmi les theories les plus influentes, qui prennent ce probleme comme point de depart d'une reflexion normative sur la vie politique, on peut compter Celles de Habermas et de Rawls. La theorie discursive et le liberalisme politique, en effet, expriment d'une fagon similaire la question ä laquelle doit repondre toute theorie politique dans le cadre des societes modernes: comment l'existence d'une societe juste et libre est-elle possible (...) sous les conditions d'un desaccord profond et permanent entre les doctrines comprehensives ou les visions du monde qui la composent? Meme si leurs reponses au defi du pluralisme divergent ä des points importants, Habermas et Rawls partagent aussi l'idee selon laquelle la legitimite d'une conception de la justice politique depend des raisons qui peuvent etre justifiees independamment du contenu normatif propre des doctrines comprehensives ou des visions du monde. Je pense que l'idee rawlsienne de la raison publique, au moins dans sa derniere etape de developpement, permet d'envisager une nouvelle reponse ä la critique habermassienne, dans la mesure oü le consensus par recoupement n'est pas simplement une convergence heureuse qui survient par hasard, mais au contraire ne peut jouer un role approprie dans la justification politique que s'il contribue ä la stabilite sociale pour des raisons correctes. La conception politique de la justice chez Rawls partage l'idee d'une democratic deliberative organisee autour d'un ideal de justification politique dont l'aspect central est le raisonnement public des citoyens. Cette justification politique ne saurait etre interpretee comme une accommodation pure et simple des doctrines comprehensives divergentes. Elle implique l'idee d'une acceptability rationnelle fondee sur le principe liberal de legitimite. Une telle interpretation nous montre que le liberalisme politique est plus proche de la theorie discursive que ces deux penseurs, pour des raisons differentes, seraient susceptibles d'admettre. (shrink)

O artigo apresenta a posição ocupada pela teoria discursiva de Jürgen Habermas no debate entre liberalismo e multiculturalismo. Adotando uma perspectiva universalista sensível às diferenças, resultante da tese da relação interna entre democracia e estado constitucional, Habermas enfoca três aspectos interligados e diretamente vinculados à questão do reconhecimento: a idéia liberal de igualdade, os direitos de grupos e o igual tratamento das culturas. A defesa da conjugação do ideal igualitário da cidadania democrática com as demandas legítimas de indivíduos e grupos (...) se funda numa abordagem peculiar situada entre o liberalismo cego e o multiculturalismo forte. PALAVRAS-CHAVE – Igualitarismo. Liberalismo. Multiculturalismo. Reconhecimento. ABSTRACT The article presents the position occupied by Jürgen Habermas’s discourse theory in the debate between liberalism and multiculturalism. Adopting a difference-sensitive universalistic perspective, resulting from the thesis of the internal relation between democracy and constitutional state, Habermas focuses on three linked aspects that are directly connected with the question of recognition: the liberal idea of equality, group rights, and the equal treatment of cultures. The defense of the connection of the egalitarian ideal of democratic citizenship with the legitimate demands of individual persons and groups is based on a peculiar approach situated between blind liberalism and strong multiculturalism. KEY WORDS – Egalitarianism. Liberalism. Multiculturalism. Recognition. (shrink)

Em Uma teoria da justiça, John Rawls desenvolve os principais conceitos de sua concepção de justiça conhecida como “justiça como equidade”. Nosso foco é o aspecto distributivo desta concepção. O presente artigo procura mostrar características definidoras de uma sociedade organizada conforme as demandas de justiça dos dois princípios de justiça rawlsianos. Para tanto, exploramos os principais aspectos de uma democracia dos cidadãos-proprietários e do socialismo liberal, que são os exemplos de modelos de organização socioeconômica citados por Rawls como compatíveis com (...) sua concepção de justiça. (shrink)

Resumo: neste artigo, examinamos a ideia de que o transumanismo é uma religião. Para isso, partimos de uma definição prototípica do transumanismo, que orientará nossa abordagem. Na sequência, apresentamos a ideia de transumanismo como um tipo de religião. Além de destacar as semelhanças entre transumanismo e religião apontadas pelos defensores de tal possibilidade de associação/identificação, apresentamos algumas das suas alegações fundamentais, concluindo a seção com uma lista de diferenças entre transumanismo e religião. Em seguida, tendo em mente semelhanças e diferenças, (...) analisamos as alegações apresentadas na seção anterior, o que nos leva à contestação da plausibilidade daquela ideia. Concluímos o artigo com uma breve reconstrução da teoria habermasiana da religião, a fim de fundamentar a manutenção da separação entre as esferas da ciência e da religião, o que seria fundamental para salvaguardar o horizonte epistêmico e normativo das sociedades pós-metafísicas, democráticas e pluralistas. (shrink)

O AVANÇO DA NEUROCIÊNCIA, A QUEBRA DA DOGMÁTICA DO LIVRE-ARBÍTRIO E SUAS IMPLICAÇÕES NA SEARA PENAL.

Em Além do Princípio do Prazer, Freud propõe uma especulação sobre a pulsão de morte, mas percebe desde logo a dificuldade de isolá-la da pulsão de vida. A pulsão de morte possui autonomia em relação à pulsão de vida no quadro da teoria pulsional freudiana? Para responder essa questão, delimitando-a à psicanálise freudiana, propõe-se uma abordagem em quatro etapas. Em um primeiro ponto, faz-se um exercício hermenêutico baseado no texto Além do Princípio do Prazer. Logo depois, em um segundo ponto, (...) amplia-se o exercício a outros textos de Freud que abordam e exemplificam a pulsão de morte. Em um terceiro ponto, coloca-se em foco a evolução que levou Freud a afirmar a autonomia da pulsão de morte. Como Freud não oferece, mesmo em seus últimos textos, um exemplo claro da pulsão de morte isolada, apresentamos duas respostas possíveis, com base nas interpretações de Luiz Garcia-Roza e de Ignácio Paim Filho. (shrink)

A ideia de beleza – e sua consequente fruição estética – variou conforme as transformações das sociedades humanas, no tempo. Durante a Idade Média, coexistiram diversas concepções de qual era o papel do corpo na hierarquia dos valores estéticos, tanto na Filosofia quanto na Arte. Nossa proposta é apresentar a estética do corpo medieval que alguns filósofos desenvolveram em seus tratados (particularmente Isidoro de Sevilha, Hildegarda de Bingen, João de Salisbury, Bernardo de Claraval e Tomás de Aquino), além de (...) algumas representações corporais nas imagens medievais (iluminuras e esculturas), e assim analisar o tema em três vertentes: a) o corpo como cárcere da alma , b) o corpo como instrumento , e c) o corpo como desregramento. (shrink)

A ideia de beleza - e sua consequente fruição estética - variou conforme as transformações das sociedades humanas, no tempo. Durante a Idade Média, coexistiram diversas concepções de qual era o papel do corpo na hierarquia dos valores estéticos, tanto na Filosofia quanto na Arte. Nossa proposta é apresentar a estética do corpo medieval que alguns filósofos desenvolveram em seus tratados (particularmente Isidoro de Sevilha, Hildegarda de Bingen, João de Salisbury, Bernardo de Claraval e Tomás de Aquino), além de (...) algumas representações corporais nas imagens medievais (iluminuras e esculturas), e assim analisar o tema em três vertentes: a) o corpo como cárcere da alma, b) o corpo como instrumento, e c) o corpo como desregramento. The concept of beauty, and its consequent aesthetic enjoyment, has varied according the transformations of human societies over time. During the Middle Ages there were different conceptions, in both philosophy and art, of what the role of the body is in the hierarchy of aesthetic values. Our purpose is to present the aesthetic of the body that some medieval philosophers developed in their treatises (especially Isidore of Seville, Hildegard of Bingen, John of Salisbury, Bernard of Clairvaux and Thomas Aquinas), as well as some bodily representations of medieval images (illuminations and sculptures). We thus examine the issue in three ways: a) the body as a prison of the soul, b) the body as an instrument, and c) the body as degradation. (shrink)

Le président Brésilien Luiz Ignacio Lula da Silva a assis son pouvoir sur sa personnalité et des origines populaires qui rompent toute idée de compromission avec les élites. Mais si sa personnalité lui permet de ne pas être une émmanation de son parti , il n'en est pas moins dépendant, pour l'entretien de son image, de celui-ci et des luttes opaques qui s'y déroulent .Brazilian President Luiz Inacio Lula da Silva has based its power on his personality and (...) popular origins that break any idea of ​​compromise with elites. But if his personality can not be a émmanation his party , it is no less dependent for the maintenance of its image, one opaque and struggles taking place. (shrink)

New Proposals for New Questions Nuevas propuestas para nuevas cuestiones In six sections, the volume deals with different questions of political philosophy. The first section focuses on democratic theories, the second on conceptual debates, discussing topics such as collective rights, the terrorist phenomenon, Libertarianism and conceptions of freedom. In a third section on contemporary debates, perspectives on sovereignity and legitimacy as well as discourse theory versus political liberalism are discussed. The volume also features essays on democracy and law, and in (...) a section entitled oJudicial construction of democracyo papers on constitutional reviews by judges in the Netherlands as well as the construction of democracy in the context of Latin-American democracies. Finally, in the last section the volume deals with the European Constitutional Treatise, analysing the arguments and examining the legitimacy crisis and the main objections displayed against this treatise. Contents I. On Democratic theory / Teoria de la democracia: Eerik Lagerspetz: The Problem of the Common Good in Democratic Theory Sergiy Maksymov: The Kantian Project of the Law Governed Society and New Democracies II. Conceptual debates / Debates conceptuales: Martin Blanchard: Recognition and the Case of Indigenous Reparations: A Habermasian Critique of Habermas Bronik Matwijkiw: The failed Model of Terrorism Susumu Morimura: The Libertarian View of Human Nature Jonathan E. Soeharno: Freedom as Second Nature. Exploring the value of Hegel's concept of Autonomous Personality for Global institutional theory Hashimoto Tsutomu: On the Concept of Positive and Negative Liberty III. Contemporary debates / Debates contemporaneos: Terhi Kiiskinen: Sovereignty Revisited: On Inalienable Constitutional Power Luiz B. Leite Araujo: A Decade of Debate: Discourse Theory versus Political Liberalism IV. Democracy and law / Democracia y derecho: Kenneth E. Himma: Does it really mather whether a Judicial Decision is morally Legitimate? The practical implications of Judicial Illegitimacy in a otherwise Legitimate State Carl Lebeck: Commitments, Rules and the limits of Constitutionalism Oliver W. Lembcke: Exception Rules? Freedom and the Order in a State of Exception Bart van Klink: Does Necessity knows no Laws? Application of Law in a State of Exception Costanza Margiotta: Ideas and Values of the oLegalo State Jiri Priban: Constitution-Making. Morality and Legal Symbolism: on Identity, Temporality and Differentiation of the legal, political and moral Systems V. Judicial construction of democracy / Construccion judicial de la democracia: Maurice Adams: Judging the Constitution: the Third Way. Some reflections on the introduction of Constitutional Review by Judges in The Netherlands Larry Alexander: What is the Problem of Judicial Review? Roberto Corona Copado: Las reglas del juego democratico. La Suprema Corte de Justicia de Mexico en la solucion de controversias entre organos del poder politico desde 1995 Jose de J. Ibarra Cardenas: La construccion judicial de la Democracia en Iberoamerica VI. Deliberation on European constitutional norm / Deliberacion sobre la nueva constitucion europea: Olaf Tans: Deliberating European Constitucional Norms. An Analysis of arguments Carla M. Zoethout: The Court and the Charter or Who Guards the Court of Justice of the EU under the new Constitution?. (shrink)

Trata-se de uma resenha de: PERICÁS, Luiz Bernardo. Caio Prado Júnior - uma biografia política..

This is the report on the XVI BRAZILIAN LOGIC CONFERENCE (EBL 2011) held in Petrópolis, Rio de Janeiro, Brazil between May 9–13, 2011 published in The Bulletin of Symbolic Logic Volume 18, Number 1, March 2012. -/- The 16th Brazilian Logic Conference (EBL 2011) was held in Petro ́polis, from May 9th to 13th, 2011, at the Laboratório Nacional de Computação o Científica (LNCC). It was the sixteenth in a series of conferences that started in 1977 with the aim of (...) congregating logicians from Brazil and abroad, furthering interest in logic and its applications, stimulating cooperation, and contributing to the development of this branch of science. EBL 2011 included more than one-hundred and fifty participants, all of them belonging to prominent research institutes from Brazil and abroad, especially Latin America. The conference was sponsored by the Academia Brasileira de Ciências (ABC), the As- sociation for Symbolic Logic (ASL), Universidade Estadual de Campinas (UNICAMP), Centre for Logic, Epistemology and the History of Sciences (CLE), Laboratório Nacional de Computação o Científica (LNCC), Pontif ́ıcia Universidade Cato ́lica do Rio de Janeiro (PUC- Rio), Sociedade Brasileira de Lógica (SBL), and Universidade Federal Fluminense (UFF). Funding was provided by Conselho Nacional de Desenvolvimento Cient ́ıfico e Tecnolo ́ gico (CNPq), Fundac ̧a ̃o de Amparo `a Pesquisa do Estado de São Paulo (FAPESP), Fundação Euclides da Cunha (FEC), and Universidade Federal Fluminense (UFF). The members of the Scientific Committee were: Mário Folhadela Benevides (COPPE- UFRJ), Fa ́bio Bertato (CLE-IFCH-UNICAMP), Jean-Yves Béziau (UFRJ), Ricardo Bianconi (USP), Juliana Bueno-Soler (UFABC), Xavier Caicedo (Universidad de Los An- des), Walter Carnielli (CLE-IFCH-UNICAMP), Oswaldo Chateaubriand Filho (PUC-Rio), Marcelo Esteban Coniglio (CLE-IFCH-UNICAMP), Newton da Costa (UFSC, President), Antonio Carlos da Rocha Costa (UFRG), Alexandre Costa-Leite (UnB), I ́tala M. Loffredo D’Ottaviano (CLE-IFCH-UNICAMP), Marcelo Finger (USP), Edward Hermann Haeusler (PUC-Rio), Décio Krause (UFSC), João Marcos (UFRN), Ana Teresa de Castro Martins (UFC), Maria da Paz Nunes de Medeiros (UFRN), Francisco Miraglia (USP), Luiz Car- los Pereira (PUC-Rio and UFRJ), Elaine Pimentel (UFMG), and Samuel Gomes da Silva (UFBA). The members of the Organizing Committee were: Anderson de Araujo (UNICAMP), Walter Carnielli (CLE-IFCH-UNICAMP), Oswaldo Chateaubriand Filho (PUC-Rio, Co- chair), Marcelo Correa (UFF), Renata de Freitas (UFF), Edward Hermann Haeusler (PUC- RJ), Hugo Nobrega (COPPE-UFRJ), Luiz Carlos Pereira (PUC-Rio e IFCS/UFRJ), Leandro Suguitani (UNICAMP), Rafael Testa (UNICAMP), Leonardo Bruno Vana (UFF), and Petrucio Viana (UFF, Co-chair). (shrink)

I take as my starting point the evident fact that people are capable of modifying their beliefs in response to reasons in the course of deliberation. This fact is sufficient to make notions such as responsibility, blameworthiness, and praiseworthiness applicable to people with regard to their beliefs. If a state is such, and one is such, that one is capable of determining it through one’s best evaluations of reasons in the course of deliberation, then even if it isn’t under one’s (...) voluntary control, it is attributable to one as something for which one is appropriately held accountable. There is thus conceptual space for the possibility of one’s conducting oneself poorly or well with regard to it, and accordingly for the application of praise or criticism. And there is room for an evaluation of whether one has conducted oneself responsibly or irresponsibly – that is, whether one has proceeded in a way that takes proper account of the considerations which one reasonably could have been expected to take account of, or not. (shrink)

Religionsphilosophie hat sich nach Jörg Splett mit einer Fundamentalfrage zu befassen: Woher stammt die Idee des Guten, deren Sollensanspruch den Menschen unmittelbar trifft und ihm als Grund zur Mitliebe und Dankbarkeit aufleuchtet? Die vorliegende Festschrift zum 80. Geburtstag des Jubilars versammelt Beiträge im Spannungsfeld von Vernunft, Glaube und Liebe, die den Menschen in welthaften Symbolbeziehungen – z. B. des Spiels, der Ehe, der Personalität, der Individualität, des Mutterseins, der Theodizee, der Sinnfrage, der „Grenze der Sprache“ und der Suche nach Transzendenz (...) – denken. Im Mitlieben der Welt symbolisiert sich der Ursprung des Guten. (shrink)

The Idea of the World offers a grounded alternative to the frenzy of unrestrained abstractions and unexamined assumptions in philosophy and science today. This book examines what can be learned about the nature of reality based on conceptual parsimony, straightforward logic and empirical evidence from fields as diverse as physics and neuroscience. It compiles an overarching case for idealism - the notion that reality is essentially mental - from ten original articles the author has previously published in leading academic journals. (...) The case begins with an exposition of the logical fallacies and internal contradictions of the reigning physicalist ontology and its popular alternatives, such as bottom-up panpsychism. It then advances a compelling formulation of idealism that elegantly makes sense of - and reconciles - classical and quantum worlds. The main objections to idealism are systematically refuted and empirical evidence is reviewed that corroborates the formulation presented here. The book closes with an analysis of the hidden psychological motivations behind mainstream physicalism and the implications of idealism for the way we relate to the world. (shrink)

Abstract:There is a storied history of Native and Indigenous feminisms on Turtle Island (North America). We are fortunate that many of those stories birthed from an ancestral tradition of storytelling and survivance were captured in the canonical feminist anthology This Bridge Called My Back: Writings of Radical Women of Color. In celebration and commemoration of 40 years since This Bridge was first published we visit with three of the books original Native and Indigenous contributors–Chrystos, Max Wolf Valerio, and Jo Carrillo–to (...) recount old as well as new stories as they explore what Native and Indigenous feminisms mean to them and their continued work for Indigenous visibility. The conversation provides a unique intergenerational vision for conceptualizing contemporary Native and Indigenous feminisms all the while building upon the legacy and path set forth by amazing Native and Indigenous women trailblazers. (shrink)

In this article, we publish the critical edition of Andalò di Negro’s De compositione astrolabii, with English translation and commentary. The mathematician and astronomer Andalò di Negro presumably redacted this treatise on the astrolabe in the 1330s, while residing at the court of King Robert of Naples. The present edition has three purposes: first, to make available a text missing from the previous compilations of works by Andalò di Negro; second, to revise a privately circulated edition of the text; and (...) third, to help disseminating one of the rare Latin texts presenting the principles of the stereographic projection which underlie the construction of the astrolabe. (shrink)

We develop a cultural evolutionary theory of the origins of prosocial religions and apply it to resolve two puzzles in human psychology and cultural history: the rise of large-scale cooperation among strangers and, simultaneously, the spread of prosocial religions in the last 10–12 millennia. We argue that these two developments were importantly linked and mutually energizing. We explain how a package of culturally evolved religious beliefs and practices characterized by increasingly potent, moralizing, supernatural agents, credible displays of faith, and other (...) psychologically active elements conducive to social solidarity promoted high fertility rates and large-scale cooperation with co-religionists, often contributing to success in intergroup competition and conflict. In turn, prosocial religious beliefs and practices spread and aggregated as these successful groups expanded, or were copied by less successful groups. This synthesis is grounded in the idea that although religious beliefs and practices originally arose as nonadaptive by-products of innate cognitive functions, particular cultural variants were then selected for their prosocial effects in a long-term, cultural evolutionary process. This framework reconciles key aspects of the adaptationist and by-product approaches to the origins of religion, explains a variety of empirical observations that have not received adequate attention, and generates novel predictions. Converging lines of evidence drawn from diverse disciplines provide empirical support while at the same time encouraging new research directions and opening up new questions for exploration and debate. (shrink)

In the Critique of Pure Reason Kant argues that the empirical knowledge of the world depends on a priori conditions of human sensibility and understanding, i. e., our capacities of sense experience and concept formation. The objective knowledge presupposes, on one hand, space and time as a priori conditions of sensibility and, on another hand, a priori judgments, like the principle of causality, as constitutive conditions of understanding. The problem is that in the XX century the physical science completely changed (...) how we conceive our knowledge of the world. Face to this new situation, what was changed in our classical reason? However, if the transcendental point of view is adopted, in the specific case of quantum mechanics, we have to wonder about the general conditions of this theory that make possible such knowledge, which predictive value is much more accurate than the classical physics. The aim of this work is firstly to show the Kantian implications on Bohr’s interpretation of quantum phenomena and secondly to provide an overview of the key elements for understanding the transcendental locus of ordinary language in the quantum mechanics context, in order to give support to a transcendental pragmatic position in the analysis of science. (shrink)

Can animals think? In this paper I address the proposal that many animals, including insects such as honeybees, have genuine thoughts. I consider one prominent version of this view that claims that honeybees can represent and process information about their environments in a way that satisfies the main hallmarks of human conceptual thought. I shall argue, however, that this view fails to provide convincing grounds for accepting that animals possess concepts. More precisely, I suggest that two important aspects of conceptual (...) thought, viz., concept individuation and the generality constraint, are not satisfied. (shrink)

Although Hegel is increasingly recognized as an important figure in the history of political economy, his economic views are never strictly economic. In contrast to other modern thinkers, his primary concern is not the economic efficacy of different practices or institutions but the extent to which they enable and promote the development of human freedom. In this article, I argue that Hegel's pioneering critique of modern liberal economy plays out simultaneously at a more empirical level, corresponding to the properly economic (...) dimension of his analysis, and at a deeper, logical level, which grounds and guides his position. Moreover, I argue that the tendency to favour the first of these levels, found in most of the literature on Hegel's economic thought, reduces the Philosophy of Right's main argument to a more or less vigorous plea for economic interventionism. Against this kind of reading, I show that a renewed focus on the text's logical structure reveals a different and more radical philosophical proposition, which has yet to be fully acknowledged. In particular, I argue that Hegel's dialectical logic leads him beyond the liberalism-interventionism debate, towards a qualitatively different conception of social and economic relations. (shrink)

Edouard Machery has argued that the notion of concept should be eliminated from scientific theorising about cognition on the grounds that what psychologists call concepts do not form a natural kind and that keeping this notion would encumber scientific progress. His view is that the class of concepts really divides into three distinct yet co-referential kinds of bodies of knowledge typically used in distinct cognitive processes. The main purpose of this paper is to challenge Machery’s eliminativist conclusion on the grounds (...) that his alternative to concepts fails to be combined with any prominent account of content determination. As a case of philosophical scrutiny of a psychological proposal, the paper also intends to show how philosophical and psychological interests in concepts can be brought together. (shrink)

I argue for an idealist ontology consistent with empirical observations, which seeks to explain the facts of nature more parsimoniously than physicalism and bottom-up panpsychism. This ontology also attempts to offer more explanatory power than both physicalism and bottom-up panpsychism, in that it does not fall prey to either the ‘hard problem of consciousness’ or the ‘subject combination problem’, respectively. It can be summarized as follows: spatially unbound consciousness is posited to be nature’s sole ontological primitive. We, as well as (...) all other living organisms, are dissociated alters of this unbound consciousness. The universe we see around us is the extrinsic appearance of phenomenality surrounding—but dissociated from—our alter. The living organisms we share the world with are the extrinsic appearances of other dissociated alters. As such, the challenge to artificially create individualized consciousness becomes synonymous with the challenge to artificially induce abiogenesis. (shrink)

Is it coherent to suppose that in order to hold a belief responsibly, one must recognize something else as a reason for it? This paper addresses this question by focusing on so-called "Inferential Internalist" principles, that is principles of the following form: in order for one to have positive epistemic status Ø in virtue of believing P on the basis of R, one must believe that R evidentially supports P, and one must have positive epistemic status Ø in relation to (...) that latter belief as well. While such principles and their close relatives figure centrally in a wide variety of recent epistemological discussions, there is confusion in the literature about what, precisely, Inferential Internalism commits one to and whether it is so much as coherent. This paper articulates a broader framework for understanding the notion of epistemic responsibility, motivates Inferential Internalism on the basis of considerations about the basing relation, epistemic responsibility, and parallels with practical deliberation, defends Inferential Internalism against charges of incoherence leveled by James Van Cleve and Paul Boghossian, and shows that contrary to a currently widespread view, Inferential Internalism is coherent even if foundationalism and the a priori are rejected. The paper closes with a preliminary argument for an affirmative answer to the initiating question about the requirements of epistemic responsibility. (shrink)

In this essay, I provide a reconstruction of the history of and surrounding the bust of Kant, together with its plaque, which jointly compose the monument created in honor of the sage of Königsberg at the Faculty of Philosophy and Human Sciences (FAFICH) of the Federal University of Minas Gerais (UFMG) in Belo Horizonte, Brazil. In so doing, I have the following aims: first, to examine the relationship between the monument and the ideas that guided the creation of the Faculty (...) of Philosophy of Minas Gerais by one of its founders, Prof. Arthur Versiani Velloso; second, to highlight and register the authorship of this work by the plastic artist Frederico Bracher Júnior, as an important part of Kant’s international and indeed truly cosmopolitan iconography. (shrink)

Resenha de Ancona, R.; Tsouvala, G. (eds.) New Directions in the Study of Women in the Greco-Roman World (2021).

LEMOS, Luiz Henrique. A Psicologia da religião Ocidental e Oriental: a influência do círculo de Eranos no atendimento da religião na perspectiva de Carl Gustav Jung. 2013. 127f. Dissertação (Mestrado em Ciências da Religião) – Pontifícia Universidade Católica de Minas Gerais, Programa de Pós-graduação em Ciências da Religião, Belo Horizonte.

The aim of this work is to analyse the diffrerences between the formal structure of anticipation of perception in classical and in quantum context. I argue that a transcendental point of view can be supported in quantum context if objectivity is defined by an invariant anticipative structure, which has only a predictive character. The classical objectivity, which defined a set of properties having a descriptive meaning must be abandoned in quantum context. I will focus my analysis on Kant's Principle of (...) the Anticipations of Perception. (shrink)

The present framing of the cultural debate in terms of materialism versus religion has allowed materialism to go unchallenged as the only rationally-viable metaphysics. This book seeks to change this. It uncovers the absurd implications of materialism and then, uniquely, presents a hard-nosed non-materialist metaphysics substantiated by skepticism, hard empirical evidence, and clear logical argumentation. It lays out a coherent framework upon which one can interpret and make sense of every natural phenomenon and physical law, as well as the modalities (...) of human consciousness, without materialist assumptions. According to this framework, the brain is merely the image of a self-localization process of mind, analogously to how a whirlpool is the image of a self-localization process of water. The brain doesn’t generate mind in the same way that a whirlpool doesn’t generate water. It is the brain that is in mind, not mind in the brain. Physical death is merely a de-clenching of awareness. The book closes with a series of educated speculations regarding the afterlife, psychic phenomena, and other related subjects. (shrink)

Why it is increasingly evident that ideas, not matter, are the sole object of all sciences.

In the Critique of Pure Reason Kant argues that the empirical knowledge of the world depends on a priori conditions of human sensibility and understanding, i. e., our capacities of sense experience and concept formation. The objective knowledge presupposes, on one hand, space and time as a priori conditions of sensibility and, on another hand, a priori judgments, like the principle of causality, as constitutive conditions of understanding. The problem is that in the XX century the physical science completely changed (...) how we conceive our knowledge of the world. Face to this new situation, what was changed in our classical reason? However, if the transcendental point of view is adopted, in the specific case of quantum mechanics, we have to wonder about the general conditions of this theory that make possible such knowledge, which predictive value is much more accurate than the classical physics. The aim of this work is firstly to show the Kantian implications on Bohr’s interpretation of quantum phenomena and secondly to provide an overview of the key elements for understanding the transcendental locus of ordinary language in the quantum mechanics context, in order to give support to a transcendental pragmatic position in the analysis of science. (shrink)

In den vergangenen Jahrzehnten hat die Metapher in der Philosophie zunehmend Beachtung gefunden und wurde zu einem zentralen Thema, mit dem Kant sich in seiner kritischen Philosophie in Begriffen von Analogie und Symbolisierung beschäftigt. Sein Beitrag zur Entwicklung unseres Verständnisses der Rolle, die Bilder, Metaphern und Symbole in theoretischer und praktischer Hinsicht leisten, ist bedeutend; zudem ist Kant selber auch als Schöpfer von Metaphern weithin bekannt. Symbole, Analogien und ästhetische Ideen sind unleugbar metaphorische Verfahren, die eine ebenso grundlegende wie systematische (...) Funktion in Kants philosophischer Sprache einnehmen. – Dieser Sammelband ist das Ergebnis einer neueren Initiative seitens einer internationalen Gruppe von mit Kant befassten Philosophen und Kant-Spezialisten, um die Erforschung von Themen zu befördern, die noch nicht umfassend bearbeitet sind. Das trifft mit Sicherheit auf die „Metapher“-Thematik in Kants Philosophie zu, der der vorliegende Band gewidmet ist. (shrink)

O poeta Vinícius de Moraes ensinava a amar "porque não há nada melhor para a saúde que um amor correspondido". Se não há nada mais importante do que amar, pensar o amor em suas diversas formas e vínculos é fundamental. Em Amor para corajosos, o filósofo Luiz Felipe Pondé conduz o leitor por um passeio sobre o tema. Não se trata de um manual para amar melhor ou um estudo acadêmico. Na sua tradicional prosa ao mesmo tempo provocativa e (...) elucidativa, Pondé escreve uma série de ensaios que podem ser lidos aleatoriamente ou na ordem sugerida. Ele parte de uma diferença filosófica entre o que seria um "amor kantiano" - que busca estabilidade e respeito - e um "amor nietzschiano" - aquele da paixão avassaladora. O foco principal é o amor romântico chamado pelos medievais de "doença da alma". Pondé usa a filosofia, as ciências sociais e a cultura para analisar questões eternas e outras mais contemporâneas. O amor pode conviver com rotinas? O amor tem cura? É ético abrir mão do amor em nome de obrigações familiares? Como saber se você é um canalha ou uma vagabunda? É possível confiar numa mulher? Como curar a atávica insegurança masculina? E quando o amor morre? Como o próprio título sugere, Amor para corajosos - Reflexões proibidas para menores vai instigar o leitor ao exercício do amor. Afinal, segundo o próprio Pondé, o amor é uma experiência prática, jamais teórica. "Se você nunca entendeu a razão de a literatura estar cheia de exemplos de pessoas que "morrem de amor", nenhuma teoria do amor vai salvá-lo do vazio que é nunca ter sofrido de amor". (shrink)