RESUMEN El diálogo propuesto entre Heidegger y Adorno, especificamente en lo que concierne a las ideas de crítica y de resistencia, no desconoce la importancia que adquiere para el último la crítica extensa que él mismo dirige a la ontología de Heidegger, ni para este su cuestionamiento de la filosofia dialéctica. El artículo busca mostrar que, en ambos autores, la idea de crítica y de resistencia se resuelve como indagación del sentido negativo de la experiencia. Se concluye que, destacando semejanzas (...) y diferencias en sus planteamientos, la reivindicación del carácter negativo de la experiencia equivale reivindicar el poder crítico de la filosofia y del arte. ABSTRACT The dialogue between these two authors, concerning specifically the ideas of critique and resistance, does not ignore the importance attributed by Adorno to the extensive critique that himself addresses to Heidegger's ontology, nor the one attributed by the latter to his questioning of the dialectical philosophy. The paper shows that in both authors the ideas of critique and resistance can be settled as an inquiry into the negative sense of experience. It is concluded that, highlighting similarities and differences in their approaches, the recognition of the negative trait of experience equals to claiming the critical power of philosophy and art. (shrink)

Este trabalho pretende discutir que os teólogos alemães, comprometidos com a ideologia nazista, inclusive através do juramento de lealdade que fizeram ao Führer, não optaram pelo “silêncio virtual” nem demonstraram “um interesse limitado” pelo Jesus histórico. Muito pelo contrário, eles não apenas potencializaram o “retrato” de Jesus como sendo um ariano, como também o popularizaram, por meio de seus escritos, de suas homilias e de suas experiências cotidianas. Deve-se ter atenção aqui: a consolidação desse novo retrato é anterior ao advento (...) de Hitler, como se pode ler em um vasto conjunto de obras, tais como, por exemplo, as de Ernst Renan, Theodor Keim e Houston Stewart Chamberlain. No entanto, é com a ascenção de Hitler ao poder que a leitura do Jesus ariano ganhou uma dimensão até então não imaginada, já que ela culmina na efetiva colaboração de um expressivo número de teólogos cristãos com a política assassina do Estado nazista, culminando no holocausto judaico. (shrink)

To celebrate the 270th anniversary of the De Gruyter publishing house, the company is providing permanent open access to 270 selected treasures from the De Gruyter Book Archive. Titles will be made available to anyone, anywhere at any time that might be interested. The DGBA project seeks to digitize the entire backlist of titles published since 1749 to ensure that future generations have digital access to the high-quality primary sources that De Gruyter has published over the centuries.

Teodor Adorno's work Philosophy and Teachers was first read as a report at the Frankfurt Studenthome in November 1961. In this report Adorno continued the topic of criticism of those factors of the then formation of West Germany, which made impossible a personal fight intellectual to with the cultural remnants of a totalitarian society. Adorno drew attention an exam in philosophy, important element of the educational process. This exam should pass composed of future teachers, candidates for the work of the (...) teacher of gymnasium. This exam should be composed by future teachers, candidates for the work of the teacher of gymnasium. Adorno noticed the tendency of formalistic adherence to the Rules of Examination by some future teachers who are unable to understand the humanistic, emancipatory and spiritual essence of philosophy, and therefore do not understand the purpose of conducting this exam. Adorno honored the long tradition of academic freedom of the German University and noticed the figure of the German philosopher, describing him as the man whose intellectual activity influenced the humanization of the German University, which directly influenced to the corresponding cultural transformations. But in post-war universities in the Federal Republic of Germany there is a trend to the principles of scientific knowledge. This tendency is coupled with the attitude of some future teachers to knowledge as appropriation to the consumer way, was due to the absence of personal love for their own specialty and to their students. Adorno was convinced that such teachers are indifferent to their specialty and do not have a calling to him. Adorno defined as a sign to the absence of calling in these people is intellectual negligence, provincial speech and provincial inability to understand human freedom as a spiritual value. Such teachers are incapable of offering new knowledge to their students by way of perfekt speech and by way of perfekt written presentation. As completely different Adorno offered to see a person who is capable to appropriation of the knowledge that is needed to understand hemseif and his professional obligation. This person can will use self-understand and self-reflection, and therefore she can will independently to understand of the sense of their pedagogical work. This person will be faithful and patient in carrying out his work for the practical introduction of humanistic ideals of prior philosophical knowledge into society. (shrink)

The paper discusses the active part in the process of perceiving, usually expressed by the Greek word krinein. It is argued that krinein in one of its uses means "to judge" in the sense of judging a case, i. e. deciding it. It is not used for making statements. A second meaning of the Greek word is that of discerning or discriminating, and it is this meaning that plays a central part in Aristotle's theory of perception.

This article analyses the Fair Trade sector as a “mixed-form market,” i.e., a market in which different types of players (in this case, nonprofit, co-operative and for-profit organizations) coexist and compete. The purposes of this article are (1) to understand the factors that have led Fair Trade to become a mixed-form market and (2) to propose some trails to understand the market dynamics that result from the interactions between the different types of players. We start by defining briefly Fair Trade, (...) its different dimensions (including the “fair” quality of the products) and its organizational landscape, focusing on the distinction between the pioneer “Alternative Trading Organizations” and the second-mover companies. Then, we recall the theoretical emergence factors for each type of organization (nonprofit, co-operative and for-profit) and apply these emergence factors to the context of Fair Trade. This analysis allows us to capture the specificities of each type of operator with regard to Fair Trade and, thus, to have a better understanding of the dynamics in the sector. Such dynamics includes competition, but also conflict and partnership. Our analysis includes elements on ethical imitation, consumers’ behaviors, effects on welfare and the role of the government. (shrink)

Theodor Adorno (1903-1969) was a cultural philosopher, sociologist, literary critic, and historian of music who, along with Max Horkheimer, Herbert Marcuse, and Erich Fromm, founded the Frankfurt School. Against Epistemology is one of his most important works.

This short article aims to strengthen Hume's case against the rationality of believing in religious miracles by incorporating certain lessons borrowed from the growing literature on the history and psychology of magic tricks.

I argue, firstly, that the accounts of 'accident' in Aristotle's Met. V 30 and in Top. I 5 cannot be used to elucidate each other: the Metaphysics passage tries to disentangle the uses of a Greek word, the Topics passage introduces technical terms for Aristotle's semantics. I then argue that the positive definition in Top. I 5 is to be understood in the following way: X is an accident of Y iff X belongs to Y and if there is a (...) Z such that X can belong to Z and also not belong to Z. Thus, being white is an accident of snow. I finally argue that certain shortcomings in the Topics account lead Aristotle to redefine accident in the Posterior Analytics. (shrink)

It is about analyzing the connection between just memory, narration and art, using an approach that mixes philosophy and visual arts. We will start from the perspective of the French philosopher Paul Ricoeur on fair memory, presented in his work Memory, History, Oblivion (2000), according to which there is an institutionalized ideologization of memory in which narrations are silenced or distorted by the so-called official history. In the process of recovering fair memory, these narratives need to be heard, recognized and (...) valued, deconstructing abusive mechanisms that silence them with the aim of producing oblivion or that manipulate them involve distorting the facts to benefit hegemonic discourses. Next, we will discuss how the myth of Brazilian racial democracy is an example of institutionalized ideologization of memory, considering mainly the reflections of Brazilian philosophy Sueli Carneiro in Device of raciality (2023). Finally, we will show how Elian Almeida's pictorial counter-narratives, especially the Vogue series (2020), work to strengthen and disseminate unofficial narratives about Brazil that have been suffocated by official history. (shrink)

Introduction: Setting the scene -- The soul, Dharma, and liberation -- The supreme person's descent -- The path of enlightened action -- The path of classical yoga -- The vision of the supreme, I -- Quitting the body, the ephemeral, and eternal worlds -- The vision of the supreme, II -- Seeing the supreme in this world -- The revelation -- Stages of devotion -- The vision of the supreme in the heart -- The three Gusas -- The journey from (...) bondage to liberation -- The divine and the demonic -- The manifestation of the three Gusas in human life -- Summary and conclusion: Surrender to Kusa alone. (shrink)

Aristotelian metaphysics is a change in the form of metaphysics, which seems to be extraneous to it but in reality co‐determines it in the most intimate way. Descartes’ Meditations are intellectual exercises that extend over six days. On almost every new day, a reference is made to the results or intermediary results of the previous day, or the spiritual experiences of the last days. This division into days, as well as the physical back‐references, mentioned in the First Meditation and repeated (...) in the Third, the repetitions, the monologue form, and other elements, point to the fact that Descartes’ Meditations must be understood within the tradition of philosophy in the sense of spiritual exercises. The knowledge of God must be considered as the highest stage of freedom. Descartes himself described the true path to the truth as the path a facilioribus ad difficiliora [from easier to more difficult things]. (shrink)

The notion of (deterministic) chaos is frequently used in an increasing number of scientific (as well as non-scientific) contexts, ranging from mathematics and the physics of dynamical systems to all sorts of complicated time evolutions, e.g., in chemistry, biology, physiology, economy, sociology, and even psychology. Despite (or just because of) these widespread applications, however, there seem to fluctuate around several misunderstandings about the actual impact of deterministic chaos on several problems of philosophical interest, e.g., on matters of prediction and computability, (...) and determinism and the free will. In order to clarify these points a survey of the meaning variance of the concept(s) of deterministic chaos, or the various contexts in which it is applied, is given, and its actual epistemological implications are extracted. In summary, it turns out that the various concepts of deterministic chaos do not constitute a “new science”, or a “revolutionary” change of the “scientific world picture”. Instead, chaos research provides a sort of toolbox of methods which are certainly useful for a more detailed analysis and understanding of such dynamical systems which are, roughly speaking, endowed with the property of exponential sensitivity on initial conditions. Such a property, then, implies merely one, but quantitatively strong type of limitation of long-time computability and predictability, respectively. (shrink)

This paper offers a literary and ideological deconstruction of the Bhāgavata Purāa; it traces the Purāa's formation through the convergence of the Vedāntin, the Aesthetic and the Vaiava traditions, and argues that it is the doctrine of Pariāma which underlies the treatise. I first examine the Bhāgavata Purāa's literary components; the roots of these are traced back historically to the Vedānta and Ālvār traditions, and the Bhāgavata Purāa's nature as an opus universale, representing an all Indian cultural 'melting pot', is (...) highlighted. The paper then looks at the relations of Vaiavism and dramaturgy, both historically as well as theologically, and argues that the Bhāgavata Purāa was traditionally read as a drama. It proceeds to decipher the aesthetic theory underlying the Bhāgavata Purāa, and argues that it is Bharata's dramaturgical rasa theory. Within the rasa tradition, Abhinavagupta 's and Bhoja's positions are highlighted and compared through three seminal points and it becomes apparent that the Bhāgavata Purāa's underlying aesthetic theory is close to the Pariāma doctrine of Bhoja where gāra is considered to be the supreme rasa. As Bhoja's date is no doubt later than the Bhāgavata Purāa's it is assumed that the Bhāgavata Purāa was influenced by one of Bhoja's predecessors. The paper ends by reinforcing this analysis by highlighting a later tradition which had actually accepted this point of view and that is the Gauiya Vaiava tradition. (shrink)

Here, for the first time, Christopher Kul-Want brings together twenty-five texts on art written by twenty philosophers. Covering the Enlightenment to postmodernism, these essays draw on Continental philosophy and aesthetics, the Marxist intellectual tradition, and psychoanalytic theory, and each is accompanied by an overview and interpretation. The volume features Martin Heidegger on Van Gogh's shoes and the meaning of the Greek temple; Georges Bataille on Salvador Dal’'s The Lugubrious Game; Theodor W. Adorno on capitalism and collage; Walter Benjamin and (...) Roland Barthes on the uncanny nature of photography; Sigmund Freud on Leonardo Da Vinci and his interpreters; Jacques Lacan and Julia Kristeva on the paintings of Holbein; Freud's postmodern critic, Gilles Deleuze on the visceral paintings of Francis Bacon; and Giorgio Agamben on the twin traditions of the Duchampian ready-made and Pop Art. Kul-Want elucidates these texts with essays on aesthetics, from Hegel and Nietzsche to Badiou and Rancire, demonstrating how philosophy adopted a new orientation toward aesthetic experience and subjectivity in the wake of Kant's powerful legacy. (shrink)

Study of philosophy and aesthetics in music.

Kant’s Categorical Imperative (CI) is to be taken as a necessary and sufficient condition for any action that is permissible, i. e. not prohibited. The class of permissible actions contains actions which are allowed as well as those which are morally required. If to perform an action and to abstain from this action can be taken to be ‘practical opposites’, then an action that is morally required for, a duty, is an action whose practical opposite is prohibited, and vice versa. (...) The class of actions which are merely allowed (neither prohibited nor morally required for) contains all and only those actions who together with their practical opposites belong to the class of permissible (not prohibited) actions. The paper then adduces passages from Kant’s ethical writings on the CI supporting these distinctions. (shrink)

Relatively subtle forms of exploitation of human subjects may arise from the inefficiency or incompetence of a researcher, from the existence of a power imbalance between principal and subject, or from the uneven distribution of research risks among various segments of the population. A powerful and knowledgeable person (or institution) may perpetrate the exploitation of an unempowered and ignorant individual even without intending to. There is an ethical burden on the former to protect the interests of the vulnerable. Excessive or (...) insufficient compensation may be exploitative. However, genuine economic imperatives motivating needy volunteers have to be considered. These forms of exploitation should be appreciated in the context of social and cultural factors suggesting that the relationship between researcher and subject cannot properly be appraised as a contractual undertaking. While compliance with pertinent codes and regulations minimises the exploitative potential, they cannot be enforced in a way that does not recognise a society's peculiar characteristics. The experience with some Filipino cultural traits illustrates this point. (shrink)

It is argued that recollection in Plato's "Meno" is used as a metaphor, though not one for a priori knowledge: the point of comparison is the analogy between the processes of learning in the sense of coming to know from an error and recollecting something one has forgotten. Recollecting in this sense as well as correcting an error implies the becoming aware of a lack of knowledge previously unnoticed. It is shown that the geometry lesson (82b9-85b7) is intended to bring (...) out this analogy. It is argued further that the error to be corrected by the staging of the geometry lesson is an error of Meno's concerning the nature of knowledge. It is finally argued that Socrates' speech in 81a5-d5 is a parody of a Gorgian speech and that the learning-is-recollection statement in this passage is an allegorical conceit in the manner of Gorgias and Empedocles. (shrink)

I try to show that Aristotle does not restrict 'praxis' to those activities which have their end in themselves. NE VI 5, 1140b6-7 need not to be taken as an argument in favour of the restricted interpretation: the wording of the passage is compatible with the interpretation that the end of a praxis is (another) praxis (e.g. eupraxia), the end of a poiesis on the other hand is never a poiesis. This interpretation fits better the use of 'praxis' throughout the (...) NE. MM A 34, 1197a4-12 is discarded since the MM is not written by Aristotle. Next I discuss the relation between the verbs 'prattein' and 'poiein' on the one hand and the corresponding nouns 'poiesis' and 'praxis' on the other, in order to determine their exact meaning. To conclude, Aristotle's distinctions are compared to certain tenets of H. Arendt in her 'Vita Activa'. (shrink)