This article mobilizes the troublesome and unrigorous concept of love to open an oblique entry into the equally troublesome concepts of object-oriented ontology and speculative realism. Issues of object fetishism, species companionship, bestiality, and assemblages of desire are traced in the theories of Graham Harman, Donna Haraway, Jane Bennett, Mario Perniola, and other posthumanist thinkers. Both romantic and Christian love are identified in the discursive practices of speculative realists as a way of outlining recurrent tropes in posthumanist thinking. From here, (...) a vector is traced back to the romantic literary tradition, thus linking the posthumanist tendencies of William Blake, for example, to the romanticism of Jane Bennett and Ian Bogost. Pulling against the chains of language, these thinkers challenge the finitude of human being by developing discursive strategies that focus attention sideways, away from human subjectivity and toward the world of organic and inorganic things. The essay concludes with a description of “applied media theory,” a method developed by the Critical Media Lab to generate objects-to-think-with for the sake of posthumanist speculation. (shrink)

We regard this article as a plea for the modular design of a practice-related discipline of business ethics, in which we analyse under what conditions economic decisions and actions in firms – regardless of their content – are to be understood as morally right. Following the clarification of certain fundamentals of the ethical substantiation of economic decisions, we describe a system of modules as the epistemological frame of reference that designs the formal analysis. We examine in detail the contribution of (...) the descriptive module (as a conception of representation), the theoretical module (as a conception of explanation and prediction), the pragmatic module (as a conception of designing) and the normative module (as a conception of value-judgment) to the ethical substantiation of economic decisions and actions. As a conclusion of the formal analysis, we show that the ideal of the virtuous merchant as a basis of the ethics of conviction for the substantiation of economic decisions offers, at best, an imperfect solution. Following this, we give reasons why a practice-related discipline of business ethics as ethics of responsibility for the substantiation of economic decisions is particularly efficient. The main reason for this lies in the fact that this discipline integrates relevant insights (statements) from the descriptive, theoretical, pragmatic and normative modules into a self-contained system of statements. We ensure the systematic complementation of business administration by the discipline of business ethics by relating the statements of both systems to the same decisions concerning scarce goods that form the subject of business administration, and close factual and methodical relations between the two systems. (shrink)

-- -- ḥeleḳ 2. Sofisṭim. Soḳraṭes. Aflaṭon.

Gabriel Marcel is a neosocratic philosopher, a permanent questioner in search for truth. His thought, which is not existentialist in a strict sense, is addressed to the other men and tries to arouse their hope and their ability to heart to heart dialogue.

Esta conferencia de 1951, impartida por Gabriel Marcel en Marruecos, Brasil y otros países latinoamericanos, tiene dos pilares sobre los que está construida: la muerte y la intersubjetividad. Ambos corresponden a la inquietud que llevó a este autor a la filosofía: “¿Dónde están los muertos?”. O, en otras palabras: ¿Es posible sobrevivir a la muerte? Estas preguntas son producidas por la turbación que ge-nera el separarse de los seres amados, pues la unión intersubjetiva que se alcanza con ellos y (...) que se experimenta como plenitud, se ve allí comprometida. De hecho, este vínculo particular hace que Marcel distinga el plano de lo intersubjetivo de lo objetivo. Con base en ello, rechaza comprender la muerte del ser amado como si fuera éste un objeto para tratarlo como un sujeto –un tú–, abriendo así un camino diferente de reflexión sobre la inmortalidad. (shrink)

Apresenta o desenvolvimento sustentável como uma utopia possível. Expõe as reflexões de pesquisadores que levantam críticas e apontam caminhos para a revisão do papel da universidade, da ciência e das políticas públicas.

Table of Contents Acknowledgments 1 Self-Consciousness and the Body: An Interdisciplinary Introduction by Naomi Eiland, Anthony Marcel and José Luis Bermúdez 2 The Body Image and Self-Consciousness by John Campbell 3 Infants’ Understanding of People and Things: From Body Imitation to Folk Psychology by Andrew N. Meltzoff and M. Keith Moore 4 Persons, Animals, and Bodies by Paul F. Snowdon 5 An Ecological Perspective on the Origins of Self by George Butterworth 6 Objectivity, Causality, and Agency by Thomas Baldwin (...) 7 At Two with Nature: Agency and the Development of Self-World Dualism by James Russell 8 Ecological Perception and the Notion of a Nonconceptual Point of View by José Luis Bermúdez 9 Proprioception and the Body Image by Brian O’Shaughnessy 10 Awareness of One’s Own Body: An Attentional Theory of Its Nature, Development, and Brain Basis by Marcel Kinsbourne 11 Body Schema and Intentionality by Shaun Gallagher 12 Living without Touch and Peripheral Information about Body Position and Movement: Studies with Deafferented Subjects by Jonathan Cole and Jacques Paillard 13 Bodily Awareness: A Sense of Ownership by M. G. F. Martin 14 Bodily Awareness and the Self by Bill Brewer 15 Introspection and Bodily Self-Ascription by Quassim Cassam 16 Consciousness and the Self by Naomi Eilan Contributors Index. (shrink)

No contexto da realização de megaeventos esportivos no Brasil, este artigo tem como objetivo refletir sobre as práticas de agendamento das Olimpíadas Rio 2016 em relação à problemática do zika vírus pela Folha de S. Paulo e pela Zero Hora. O método utilizado é a análise de conteúdo, de Laurence Bardin. A amostra compreende o mês de fevereiro de 2016. Foram localizadas 19 matérias na Folha e três matérias em Zero Hora. A partir disso, trabalhamos sobre a defasagem noticiosa entre (...) esses veículos de comunicação. Os resultados indicam que o agendamento de cada veículo está vinculado aos fluxos da informação em cada plataforma midiática. Na Folha, há uma cobertura intensiva e difusa, enquanto em Zero Hora o agendamento é seletivo e concentrado. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:GOD, EMOTION, AND CORPOREALITY: A THOMIST PERSPECTIVE 1 MARCEL SAROT University of Utrecht Utrecht, The Netherlands I. Introduction WHEN WE TAKE" impassibility" to mean" immutbility with regard to one's feelings or the quality of ne's inner life," 2 the number of adherents to the doctrine of divine impassibility has continuously decreased during the present century. Slowly but surely the concept of an immutable and impassible God has given (...) way to the concept of a sensitive, emotional, passionate God. Before the Second World War this tendency was restricted to British theology,3 but since then it has spread to the rest of Europe, notably to France and Ger1 A first draft of this paper was presented at a meeting of the Aquinas Research Group of the Catholic Theological University of Utrecht (The Netherlands ) in May, 1990. I would like to thank the other participants for their useful comments. The paper also profited from the valuable comments of Prof. Dr. Vincent Brummer and Dr. Christoph Schwi:ibel. The writing of this paper forms part of a research project on divine passibility, supported by the Dutch Research Foundation for Theology and Religious Studies (STEGON), and funded by the Netherlands Organization for the Advancement of Research (NWO). 2 I have argued for this definition in my article " Patripassianism, Theopaschitism and the Suffering of God: Some Historical and Systematic Considerations," Religious Studies 26 (1990) : 363-375. a See A. van Egmond, De Lijdende God in de Britse Theologie van de Negentiende Eeuw: De Bijdrage van Newman, Maurice, McLeod Campbell en Gore aan de Christelijke Theopaschitische Traditie (Amsterdam: VU Uitgeverij, 1986); J. Kenneth Mozley, The Impassibility of God: A Survey of Christian Thought (Cambridge: Cambridge University Press, 1926), pp. 127-166; Doctrine in the Church of England: The Report of the Commission o·n Christian Doctrine Appointed by the Archbishops of Canterbury and York in 1922 (London: SPCK, 1938), pp. 55-56. 61 62 MARCEL SAROT many, to the United States and to Asia.4 By now most of the theologians who explicitly state their views on divine impassibility hold that this doctrine is to a greater or lesser degree false, and Ronald Goetz rightly asserts "that the rejection of the ancient doctrine of divine impassibility has become a theological commonplace." 5 Nevertheless the debate on this issue is not yet closed. Recently Richard Creel published a thorough study in defense of divine impassibility,6 which, I expect, will prove quite influential. Other theologians who defend the doctrine can be cited as well.7 To a large extent, the arguments which these theologians put forward in favor of divine impassibility are taken from the classic Christian theological texts. Among these, the writings of Aquinas are not the least important and no one will be surprised to hear that he is frequently cited in this connection. However, what has surprised me in my study of the debate on the issue of divine impassibility is that one of the most important arguments Aquinas 4 On passibilist tendencies in modern theology, see Richard Bauckham, " ' Only the Suffering God Can Help ' : Divine Passibility in Modern Theology," Themelios 9 (1984) : 6-12; Warren McWilliams, The Passio1i of God: Divine Swffering in Contemporary Protestant Theology (Macon: Mercer University Press, 1985); Van Egmond, De Lijdende God, pp. 28-31, and "Theopaschitische Tendenzen in de Na-Oorlogse Protestantse Theologie," Gereformeerd Theologisch Tijdschrift 79 (1979): 161-177; Marcel Sarot, "De Passibilitas Dei in de Hedendaagse Westerse Theologie: Een Literatuuroverzicht," Kerk en Theologie 40-3 (1989) : 196-206. 5 Ronald Goetz, "The Suffering God: The Rise of a New Orthodoxy," The Christian Century 103 (1986): 385. Also see the literature cited in the preceding note. 6 Richard E. Creel, Divine Impassibility: An Essay in Philosophical Theology (Cambridge: Cambridge University Press, 1986). 7 See, for instance, Brian Davies, Thinking about God (London: Chapman, 1985), pp. 155-158; William J. Hill, "Does Divine Love Entail Suffering in God?," in: B. L. Clarke & E. T. Long, eds., God and Temporality (New York: Paragon House, 1984), pp. 55-71 ; id., " The Doctrine of God after Vatican II," The Thomist 51 (1987); pp. 412-414; Herbert McCabe, "The Involvement of God," New Blackfriars 66 (1985) : 464-476, reprinted in Herbert McCabe... (shrink)

Das obras de Newton da Costa, muitas pessoas na França conhecem apenas o renascimento da paraconsistência. Apresentamos algumas razões em defesa de investigações nessa parte da lógica. Acima de tudo, porém, relembramos uma das maiores contribuições de Newton da Costa: sua demonstração, em 1991, em colaboração com Doria, da indecidibilidade gödeliana do movimento na física matemátcia, um resultado que foi de certa forma previsto, por outras razões, por Duhem em 1906. DOI: 10.5007/1808-1711.2011v15n1p7.

This ar ti cle pres ents cer tain el e ments of what has been called the lan guage phi los o phy of Wittgenstein ac cord ing to re cent stud ies car ried out in sociolinguistics and psycholinguistics. Among these el e ments, a prag matic vi sion of lan guage and inter-sub jec tive forms of life..

Although this is a very compact work, it presents in a competent and lucid manner some of the more essential themes of Gabriel Marcel’s thought. The author modestly describes his work as an effort to explain and popularize two important plays, namely, Un homme de Dieu and Le Monde Cassè. He indicates their metaphysical significance in his commentary, to which, as a background, we are first given in broad outline the essentials of Gabriel Marcel’s philosophy.

La esperanza no [pertenece] a la agresividad ni de la certidumbre ni de la duda, en cuanto que la una como la otra hunden sus raíces en los recursos del propio yo, del "moi obturateur". La esperanza, al contrario, es una afirmación (intrépida, infantil), o una "assurance prophetique", que saca sus fuerzas de la comunión interpersonal. "Afirmación" es el término que emplea Marcel preferentemente para referirse al mundo del ser, del misterio, o —como en este caso— de la esperanza.

This book is the fruit of a critical inquiry into the nature and scope of Marcel's philosophie achievement. As such, it is concerned less with affixing the appropriate label (personalist or existentialist) to Marcel's thought -and with it making it stick - than with discovering the precise impulse and tenor ofhis philosophy. In the process ofthat more general inquiry, the writer found being forced upon hirn a central concept as integrating focus of Marcel's philosophie investigations. This eoneept (...) was that of the person. Gradually it emerged as a concept not only of prime importance for understanding the underlying harmony that pervades Marcel's professedly unsystematic researches, but equally as one of profound significanee for any philosophy that pretends adequately to aecount for human experienee. Furthermore, it seemed that the eoneept derived much ofthat significance from its acceptance precisely in the context of Marcel's thought. This feature ofMareel's philosophie writings alone is warrant enough for overeoming any initial embarrassment aroused in Anglo-Saxon breasts by his style. For, to speak candidly, that style is of a generation and a climate whose tastes little aecord with palates trained to a greater astringeney. Nor will Marcel's evident and unashamed coneern with life and its problems necessarily evoke a warm response in minds aceustomed to operate in an atmosphere of stricter and more aeademic reserve. (shrink)

Pienso que las ricas ideas marcelianas sobre la libertad humana pueden resumirse con la siguiente fórmula: "La libertad" no es tanto un atributo que pertenece inalienable a la naturaleza humana, para ejercerse principalmente dentro del ámbito de una "sí-mismidad" cerrada y sellada; por ello, la libertad no se presta fácilmente a la observación empírica. Más bien, el "acto libre" es aquel acto por el que yo me abro, recibo y acojo un don o gracia de otro (o ofrezco tal don (...) al otro), un acto que, aunque quizás no me doy cuenta en el momento de realizarlo, contribuye a hacerme libre, y por medio del cual adquiero poco a poco un estado de plenitud intersubjetiva profundamente experimentada. Es solamente dentro de este proceso tal como se desarrolla donde puedo empezar a observar y ser consciente de que "soy libre". (shrink)

This article is a close reading of Jacques Derrida's critique of Marcel Mauss's classic, The Gift, and its revision through Charles Baudelaire's `The Counterfeit Coin'. Derrida's rejection of any exchange/reciprocity relation in the gift as an immoral binding of free subjects strangely accommodates the current ideological crisis of the gift in welfare societies. Moreover, Derrida's textual substitution of Baudelaire for Mauss repeats the counterfeit practice on which his own aporia of the gift is based.

Este artigo discute o mal-estar de adolescentes de duas escolas públicas da cidade do Rio de Janeiro, no contexto de retorno presencial das aulas pós-pandemia da COVID-19. Durante o contexto de isolamento, a escola teve de se ressignificar como lugar de aprendizagem, de convivência e de mediações com tecnologias até então ausentes, e atualmente tem que se reconstruir, territorialmente, como um lugar possível de afeto e transmissão. A escola é uma das instâncias que se ocupa desta tarefa, em que o (...) jogo de forças entre os grupos e a subjetividade se faz presente. No entanto, a ausência territorial da escola no período de isolamento social foi inevitável. A questão central a que este artigo busca responder é de que maneira o pressuposto freudiano de que o mal-estar faz parte e é inerente à relação entre o sujeito e a cultura, aparece, e sob que aspectos, nesta experiência de retorno às escolas, no período pós-pandemia. Quer nas dificuldades de aprendizagem, diante do lugar do outro, no conflito entre temporalidade e demanda, nas estratégias de enfrentamento e na distância entre os projetos e a realidade, os estudantes revelam suas angústias e novos modos de lidar com a condição de mal-estar. (shrink)

Founded or unfounded, these objections have not as yet received an adequate answer, i.e., an explanation of the possibility of a philosophy of subjectivity as constituting a reasonable addition to the philosophia perennis, a certain broadening of its perspective, without amounting instead to a simple jettisoning of the thought and gains of centuries. The writings of a Marcel, for example, do not provide such an explanation. Composed wholly within the perspective that is in question, and a little too cavalier (...) in their dismissal of scholastic thought, they cannot really come to grips with that thought, or thereby allay its reasonable suspicions. Even the work of P. de Finance is not wholly satisfactory on this point. As a reviewer of his latest book points out, P. de Finance makes constant and brilliant use of insights gained from the perspective of subjectivity, but he skirts around, without ever really meeting head on, the problems it raises. (shrink)

Lewis Gordon's Fear of Black Consciousness is a resolute response to the ongoing pessimism present in contemporary culture and academia regarding Black life. As a towering figure in Black existential philosophy, Gordon seamlessly weaves together discussions of contemporary and historical Western philosophers such as Gabriel Marcel and Friedrich Nietzsche with his analyses of film, music, culture, and more. Across the text's twelve chapters, Gordon reveals the pervasiveness of anti-black ideologies while challenging his readers to affirm various forms of resistance (...) to violence, invisibility, and erasure. The book is written for an audience beyond academia, and is invested in telling a practical philosophical story about generating an empowering sense of Black consciousness. Sprinkled with personal stories, witty anecdotes, and powerful arguments, the book encourages readers to rethink historical descriptions of anti-black violence as well as the vocabulary used to talk about race and racism today. An example of this is Gordon's discussion of various slave trades across the planet. He writes, ‘Only the Arab designation is correct, since it refers to Arabs trading in the enslavement of peoples. The others should properly be called the European slave trade and the East Indian slave trade or Asian slave trade. Oceans do not trade people’ (pp. 52). Another insightful aspect of the text is the author's study of films like Jordan Peele's Get Out, Boots Riley's Sorry to Bother You, and Ryan Coogler's Black Panther. Through these films, he provides a detailed look at how cinematic representation engages complex dialogues of anti-Blackness and Black power, as well as anti-capitalism. Overall, Gordon's book is a wonderful resource for anyone curious about cultivating a resistant and critical lens on contemporary culture. The aim of this review is to highlight a few of the book's major contributions for academics, casual readers, and those interested in ongoing discussions within Africana philosophy. (shrink)

It is argued that while existentialists typically reject the notion of a "self-thing," they proceed to formulate process views of personal existence. The views of Kierkegaard, Nietzsche, Jaspers, Heidegger, Ortega y Gasset, Sartre, Marcel, and Merleau-Ponty are briefly reviewed. In the course of discussion, the relation of the phenomenological existentialists to the others is also considered. (It is argued that the latter group is no less philosophical or existential than the others.) I also touch on the relation of existentialism (...) to postmodernism. (shrink)

L'article commence une analyse de la vertu théologique de l'espérance par une phénoménologie de l'espérance. En plus d'un regard donné aux considérations philosophiques sur l'espérance chez des auteurs tels Gabriel Marcel et Ernst Bloch, il étudie les oeuvres dramatiques de Marcel ainsi qu'un certain nombre d'auteurs utopistes tels Thomas More, Henry David Thoreau et Charles Péguy. Des métaphores de la situation humaine, tels l'emprisonnement et l'exil, sont examinées ainsi que la lumière que les auteurs concernés trouvent dans des (...) expériences d'obscurité. La crise de l'histoire est aussi examinée particulièrement dans les écrits de l'auteur italien, Sergio Quinzio: comment pouvons-nous continuer à espérer deux mille ans après la mort du Christ tandis que l'histoire de la souffrance humaine continue, apparemment sans solution ? Après avoir posé la question de l'espérance, la réponse chrétienne est examinée surtout à travers les oeuvres de Jürgen Moltmann qui base sa théologie sur le Dieu qui vient à nous comme futur, le Dieu qui renouvelle toutes choses, le Dieu créateur qui fait être a partir de rien et ressuscite les morts. Tandis que l'optimisme se base sur les resources humaines et la croyance que les choses iront inévitablement mieux, l'espérance s'enracine en ce que Dieu peut faire dans une situation de souffrance, de mort et de destruction. Une telle espérance ne nous conduit cependant pas à fuir le monde. Au contraire, notre espé. (shrink)

O que se segue é uma apresentação e a tradução de Das Ziel alles Lebens ist der Tod - Schopenhauer und Freuds Todestrieb, de Marcel Zentner, publicado em: RAINER, Specht. Archiv für Geschichte der Philosophie. Berlin: Walter de Gruyter, 1993, vol. 75, p. 319 – 340. Trata-se de um detalhamento dos problemas que envolvem o tópos criado por Freud de que, com seu dualismo dos instintos de vida e de morte, exposto em Além do princípio do prazer, “desaguara no (...) porto da filosofia de Schopenhauer”. As diferenças fundamentais desse dualismo com a dicotomia schopenhaueriana da afirmação e negação da Vontade merecem um esclarecimento pormenorizado – defende Zentner, para que não se perca de vista o fato de que a principal antecipação schopenhaueriana de Freud concerne, antes, ao complexo conceitual articulado em torno à primeira teoria dos instintos, a teoria da repressão e o “modelo estrutural da psique”. (shrink)

La reflexión sobre los derechos en cuanto a su naturaleza y límites nos instala habitualmente en un campo muy complejo. Podemos abordar esta reflexión ya sea afirmando la existencia de ciertas propiedades innatas de las personas o de ciertas cualidades morales que les son propias; o bien podemos simplemente limitarnos a señalar la presencia de un campo normativo que es el producto de un acuerdo social. En ambos casos los derechos se aplican a personas dotadas tanto de razón como de (...) capacidade.. (shrink)

Marcel Gauchet to mało znany w Polsce historyk i filozof francuski. Żadna z jego książek nie została do tej pory przetłumaczona na język polski. Dostępny w tym języku jest jeden z esejów pochodzący z La démocratie contre elle-même (Demokracja przeciwko sobie samej), opublikowany w kwartalniku „Res Publica Nowa” w grudniu 2002 r. pt. Nowy wiek osobowości. Próba psychologii współczesnej, przełożony i opracowany przez Wiktora Dłuskiego. W tekście tym Gauchet stawia tezę o mającej miejsce we współczesnym świecie rewolucji antropologicznej, polegającej (...) na zmianie roli rodziny ze wspólnoty ustanawiającej i podtrzymującej więzi społeczne na grupę społeczną niemającą wpływu na kształt życia społecznego. Przybliżenie sylwetki Gaucheta wydaje się niezbędne, albowiem jego myśl stanowi ważki i godny uwagi głos w dyskusji nad stanem współczesnej polityki oraz świata. -/- W niniejszym artykule skupię się na dwóch poruszonych przez Gaucheta zagadnieniach. Pierwsze z nich to ideologiczne konsekwencje ostatniego kryzysu gospodarczego, m. in. pokonanie lewicowej frakcji politycznej przez prawicową czy kryzys demokracji objawiający się dominacją interesów jednostkowych nad wspólnotowymi. Drugą kwestię stanowi kryzys liberalizmu polegający na występowaniu dwóch sprzecznych trendów na scenie politycznej, mianowicie,dominacji idei państwa interwencjonistycznego, dążącego do zbudowania dobrze funkcjonującego państwa opiekuńczego oraz rosnącego w siłę domagania się praw jednostki, co odbywa się, zdaniem Gaucheta, kosztem państwa. -/- Źródła będące podstawą niniejszego tekstu to przede wszystkim wywiad Macieja Nowickiego z Marcelem Gauchetem pt. Nie ma już lewicy, prawica zwyciężyła na zawsze opublikowany w miesięczniku „Europa. Magazyn Idei Newsweeka” w 2009 r. oraz wydane w 2007 r. I i II tom L’Avènement de la démocratie (Nadejście demokracji) Gaucheta. (shrink)

Newborn screening consists of taking a few drops of blood from a baby's heel in the first week of life and testing it for a list of disorders. In the United States and most countries in Europe, newborn screening programs began in the 1960s and 1970s with screening for phenylketonuria (PKU), a rare metabolic disease that causes severe and irreversible mental retardation unless treated before problems arise. As knowledge about rare diseases expanded and new screening technologies were introduced—such as the (...) tandem mass spectrometer and high‐performance liquid chromatography—the same blood sample could be used to test for a whole list of disorders. In general, screening programs in most countries have tended to expand, but in different countries they have expanded in different ways. Regulation also varies. In some states, screening is mandatory, whereas in others—Wyoming and Maryland—parents are asked for their informed consent. Germany and France have adopted an explicit informed consent procedure, whereas other European countries have a more informal “opt‐out” procedure that does not require signing an informed consent form. Whether newborn screening requires informed consent is an ongoing issue in bioethics. In this article, we will focus on the tension between informed consent and the problem of compliance in newborn screening. Asking for informed consent—allowing parents to opt out—is often thought to pose a threat to compliance. Building on the work of Onora O'Neill on informed consent and trust, however, as well as on work she coauthored with Neil Manson, we will argue that informed consent procedures may actually help maintain trust in newborn screening and may therefore support compliance. (shrink)

The present work is a series of critical appreciations of various contemporary philosophical studies that have been published in France since 1942. A very high standard is maintained by the author. When dealing with works of Louis Lavelle, René Le Senne, Gabriel Marcel, Jean Paul Sartre, the author gives a brief summary of their thought that can serve as a clear introduction to their respective philosophies. We feel the author was justified in collecting the reviews into one volume. Among (...) the books reviewed, however, there are works by authors who are themselves explaining or criticizing the teaching of other philosophers. The inclusion of these works is not so felicitous as they are merely reviews of reviews. If the author merely presented them as reviews, they would still be of considerable importance; but instead he presents them as articles on philosophy, which they are not. Thus the name of the book reviewed only appears in a footnote, and there is no general index of the books reviewed anywhere in the volume. We feel that these defects detract considerably from the value of the book as a whole. The reviews are excellent, but we have no ready means of finding out what books are reviewed. (shrink)

Un’ontologia di stati di cose come quella difesa da Armstrong, che gode di largo credito in filosofia analitica, può facilmente condurre a una nozione del sé come ente che un soggetto può cogliere direttamente, e una forma di fondazionalismo epistemologico che permette giudizi in prima persona privati e incorreggibili. A prima vista tuttavia vi è tensione tra questa combinazione di dottrine e un approccio descrittivista alla semantica degli indicali, in particolare del pronome “io”. Il fondazionalismo non è forse la (...) teoria epistemologica maggiormente seguita e lo stesso può dirsi del descrittivismo riguardo agli indicali. Ciò nondimeno entrambe hanno i loro sostenitori e molte ragioni per farsi preferire. Vale la pena quindi di indagare se la tensione in questione è reale o solo apparente. Si argomenta a favore della seconda opzione, sfruttando la distinzione di fregeana tra il pronome “io” della comunicazione e il pronome “io” del soliloquio. (shrink)

This article analyzes the meaning of the expression "disenchantment of the world" in the French philosopher Marcel Gauchet’s thought. In order to do so, it seeks to show that, through the thesis of an exit of religion, Gauchet presents the historical development of religion in three distinct stages but successive and interrelated each other, that is to say: The religion of the past as the configurator of the original experience of heteronomy in its most absolute form of the so-called (...) primitive societies or without writing; The historic moment of exit from religion as an event of absolute transition from heteronomous hegemony to autonomy hegemony; and,, finally, the current stage as a "post-religion" moment, in which a metamorphosis of religion is seen in personal belief and, thus, to a transformation of the figure of the Beyond or suprasensible, which entails, in turn, different conceptions and figures of transcendence in the contemporary world. In traversing the Gauchetian thought in its historical-analytical arc, the article shows how the French thinker reflects on the conditions of possibility of the religious and religiosity in the present times. (shrink)

A riqueza do debate ocorrido entre os filósofos Luc Ferry e Marcel Gauchet, em janeiro de 1999, deu origem a este artigo, em que os autores exploram os temas e as questões discutidas naquela ocasião. O artigo apresenta as diferentes posições dos dois pensadores franceses, cuja preocupação maior é pensar as condições de possibilidade da religião e do religioso nos tempos atuais. Tempos em que, segundo os debatedores, predomina a individualização da crença e nos quais a presença de uma (...) religiosidade sempre mais inquieta, difusa e incerta convive com o enfraquecimento institucional das religiões. Longe de desaparecer num universo cada vez mais laicizado, o religioso, como indagação sobre o sentido último da vida ou como aspiração ao absoluto, tende a permanecer como um substrato insuperável. Como, então, pensar o religioso após a religião? O texto apresenta as diferentes e divergentes posições de Ferry e Gauchet acerca da pertinência do uso de termos clássicos como "sagrado", "divino", "transcendente", dentre outros, para tratar os constituintes dessa religiosidade contemporânea e inquieta, própria de uma época na qual se torna impossível a edificação de um mundo de parte a parte estruturado pela religião e na qual o religioso impregnaria todos os setores da vida pública e privada. Palavras-chave: Religião; Religiosidade; Secularização; Autonomia; Heteronomia.This paper analyses the questions and problems that was discussed during an important debate between the French philosophers Marcel Gauchet and Luc Ferry, which take place at Paris on January, 1999. The paper discusses the different conceptions of these thinkers about the status of religion and the religious in nowadays. Days that witnesses the individualization of religious belief and the presence of a restless, uncertain and spread religiosity which however, lives side by side with an institutional weakening of the historical religions. Far from disappearing in a more and more laicized world, the religious as an inquiring about searching on ultimate sense for our lives seems to remain as a permanent individual issue. Nevertheless, how is it possible to conceive the religious after the deregulation of historical religions? Classical terms like "sacred", "divine", "transcendent" and "absolute" are sufficient to qualify and analyze the elements of this restless and uncertain religiosity, which seems to be constitutive of societies that do not need religious legitimacy anymore. Keywords: Religion; religious; secularization; autonomy; heteronomy. (shrink)