Esse texto pretende fazer uma análise da trajetória das reflexões estéticas de Marcuse, associando-o, enfim, à tradiçáo moderna do séc. XVIII, de valorizaçáo do polo da recepçáo estética em detrimento do aspecto da produçáo.
The Repugnant Conclusion served an important purpose in catalyzing and inspiring the pioneering stage of population ethics research. We believe, however, that the Repugnant Conclusion now receives too much focus. Avoiding the Repugnant Conclusion should no longer be the central goal driving population ethics research, despite its importance to the fundamental accomplishments of the existing literature.
Marcus Tullius Cicero (106 BC-43 BC) was a Roman statesman, lawyer, political theorist, philosopher, and Roman constitutionalist. He is widely considered one of Rome's greatest orators and prose stylists. He is generally perceived to be one of the most versatile minds of ancient Rome. He introduced the Romans to the chief schools of Greek philosophy and created a Latin philosophical vocabulary, distinguishing himself as a linguist, translator, and philosopher. An impressive orator and successful lawyer, he probably thought his political (...) career his most important achievement. Today, he is appreciated primarily for his humanism and philosophical and political writings. Although a great master of Latin rhetoric and composition, Cicero was not Roman in the traditional sense, and was quite self-conscious of this for his entire life. He was declared a "righteous pagan" by the early Catholic Church, and therefore many of his works were deemed worthy of preservation. Saint Augustine and others quoted liberally from his works On the Republic and On the Laws, and it is due to this that we are able to recreate much of the work from the surviving fragments. (shrink)
Though we agree with their argument that language is shaped by domain-general learning processes, Christiansen & Chater (C&C) neglect to detail how the development of these processes shapes language change. We discuss a number of examples that show how developmental processes at multiple levels and timescales are critical to understanding the origin of domain-general mechanisms that shape language evolution.
Marcuse teve no Brasil na década de 1970 uma recepção unilateral, sendo visto unicamente como guru da contra-cultura. Contra esse equívoco o artigo mostra a relação intrínseca entre teoria e prática na filosofia de Marcuse, caracterizada como uma filosofia política cuja preocupação central é a transformação radical da sociedade capitalista.
Pantomime has long been considered distinct from co-speech gesture. It has therefore been argued that pantomime cannot be part of gesture-speech integration. We examine pantomime as distinct from silent gesture, focusing on non-co-speech gestures that occur in the midst of children’s spoken narratives. We propose that gestures with features of pantomime are an infrequent but meaningful component of a multimodal communicative strategy. We examined spontaneous non-co-speech representational gesture production in the narratives of 30 monolingual English-speaking children between the ages of (...) 8- and 11-years. We compared the use of co-speech and non-co-speech gestures in both autobiographical and fictional narratives and examined viewpoint and the use of non-manual articulators, as well as the length of responses and narrative quality. The use of non-co-speech gestures was associated with longer narratives of equal or higher quality than those using only co-speech gestures. Non-co-speech gestures were most likely to adopt character-viewpoint and use non-manual articulators. The present study supports a deeper understanding of the term pantomime and its multimodal use by children in the integration of speech and gesture. (shrink)
This book challenges the conventional wisdom that improving democratic politics requires keeping emotion out of it. Marcus advances the provocative claim that the tradition in democratic theory of treating emotion and reason as hostile opposites is misguided and leads contemporary theorists to misdiagnose the current state of American democracy. Instead of viewing the presence of emotion in politics as a failure of rationality and therefore as a failure of citizenship, Marcus argues, democratic theorists need to understand that emotions (...) are in fact a prerequisite for the exercise of reason and thus essential for rational democratic deliberation and political judgment. Attempts to purge emotion from public life not only are destined to fail, but ultimately would rob democracies of a key source of revitalization and change. Drawing on recent research in neuroscience, Marcus shows how emotion functions generally and what role it plays in politics. In contrast to the traditional view of emotion as a form of agitation associated with belief, neuroscience reveals it to be generated by brain systems that operate largely outside of awareness. Two of these systems, "disposition" and "surveillance," are especially important in enabling emotions to produce habits, which often serve a positive function in democratic societies. But anxiety, also a preconscious emotion, is crucial to democratic politics as well because it can inhibit or disable habits and thus clear a space for the conscious use of reason and deliberation. If we acknowledge how emotion facilitates reason and is "cooperatively entangled" with it, Marcus concludes, then we should recognize sentimental citizens as the only citizens really capable of exercising political judgment and of putting their decisions into action. (shrink)
Remarkably accessible, Affective Intelligence and Political Judgment urges social scientists to move beyond the idealistic notion of the purely rational citizen to form a more complete, realistic model that includes the emotional side of ...
O artigo pretende explicitar a relação entre arte e reconciliação no pensamento de Herbert Marcuse, considerando-se vários de seus escritos que tocam no tema. Ao longo deles, percebe-se que o uso do termo reconciliação assume um duplo significado: por um lado, significa a possibilidade de que os temas sublimados da cultura possam ser efetivados no plano das relações materiais, o que implicaria o desaparecimento da arte; por outro, significa a imagem de um mundo harmonizado que a arte preserva em si (...) e que se distancia da ordem social. Sob esse aspecto, a arte permanece utopia. (shrink)
This article shows how, in recent works of cultural analysis, the concept of ‘assemblage’ has been been derived from key sources of theory and put to work to provide a structure-like surrogate to express certain prominent values of a modernist sensibility in the discourse of description and analysis. Assemblage is a sort of anti-structural concept that permits the researcher to speak of emergence, heterogeneity, the decentred and the ephemeral in nonetheless ordered social life. There are other related concepts, like collage, (...) which have been used to give these values substance in research, but currently assemblage is enjoying a popularity perhaps because of the continuing fascination of the work of Deleuze and Guattari. (shrink)
Este artigo explora alguns aspectos da noção de "mundo da vida" apresentada por Edmund Husserl, de modo a contribuir com o desenvolvimento do modelo da interação entre ciência e valores proposto por Hugh Lacey. Em particular, almeja-se mostrar a fundação das estratégias descontextualizadoras de pesquisa científica nas experiências concretas, compostas de diversos níveis de operações intencionais.
Anderson Alves Esteves é pós-doutorando em Sociologia pela USP, doutor em 2016 e mestre em Filosofia pela PUC-SP em 2010, especialista em Sociologia pela FESPSP em 2001, bacharel em Filosofia pela USP em 2005 e em Ciências Sociais pela Fundação Santo André em 2000. É professor do Instituto Federal de São Paulo, campus Itaquaquecetuba, e autor de livros, capítulos de livros e artigos nas áreas de Filosofia e Sociologia.
O artigo pretende tratar, de forma resumida, como a filosofia de Hegel, ao contrário de boa parte das interpretações canônicas, tenta dar conta dos problemas reais da política e sociedade alemãs. Da mesma forma a filosofia sartreana tenta dar respostas do mesmo cunho à cena concreta da vida francesa. Tendo em vista esses dois fatores apresenta-se o pensamento hegeliano, a sua recepção por Sartre e os possíveis aportes entre as duas teorias.