Este artigo objetiva realizar uma revisão narrativa sobre a temática da branquitude, de modo a verificar suas definições presentes na literatura, assim como as maneiras como ela se expressa no cotidiano. As produções foram organizadas em um quadro segundo autor e data, discutindo os diferentes aspectos da raça, na realidade brasileira, em diferentes regiões e também da realidade de outros países. Os dados obtidos indicam que a branquitude, em suas diversas representações, configura-se um agente central na manutenção do racismo. Confirmaram-se (...) os problemas da não racialização e os prejuízos centenários dessa relação de poder. É um panorama diverso e complexo, que compreende pessoas com ou sem consciência de si, com variados níveis de privilégios, expressos territorialmente de maneira diferente. (shrink)

As transformações epistemológicas que presenciamos nos últimos cinquenta anos, fundamentadas no questionamento ao Positivismo, alteraram profundamente o modo de pensar a relação entre ciência e subjetividade. Nesse contexto, cabe perguntar como essa relação é abordada nas Ciências Humanas/Sociais. O ensaio discorre sobre como as Epistemologias da Subjetividade se apresentam diante dessa relação, qual o papel social delegado ao cientista, sujeito e objeto de suas próprias práticas, e como a discussão é abordada pelo filósofo Hilton Japiassu.

ObjectiveThis study aims to analyze sociohistorically how the normative patterns of hegemonic masculinity produced impacts on men’s health/mental health in the context of the COVID-19 pandemic.MethodsA qualitative study from a socio-historical perspective was conducted with 50 men based on an online survey. A semistructured form was applied. The data were analyzed by the Collective Subject Discourse method, interpreted in the light of the context of epidemic disease and hegemonic masculinity.ResultsThe experience of the pandemic exposed the normative patterns of masculinities from (...) the consummation of acts representative of the pandemic context, which incited men to deny the existence of COVID-19 disease and to delay the understanding and adoption of measures to protect and control COVID-19. As a repercussion, men presented conflicts in the regulation of emotions; presented emotional suppression; were more reactive; felt threatened regarding the loss of the role of family provider, virility; and revealed a sense of invulnerability, added to the weakening of self-care.ConclusionThe discourse revealed that the men’s behaviors are consistent with the characteristics of hegemonic masculinity, but express signs of recognition that this behavior causes harm to themselves and their health. (shrink)

Atas do III Colóquio Internacional de Metafísica. [ISBN 978-85-7273-730-2]. Sumário: 1. Prazer, desejo e amor-paixão no texto de Lucrécio, por Antonio Júlio Garcia Freire; 2. Anaximandro: física, metafísica e direito, por Celso Martins Azar Filho; 3. Carta a Guimarães Rosa, por Cícero Cunha Bezerra; 4. Ante ens, non ens: La primacía de La negación em El neoplatonismo medievel, por Claudia D’Amico; 5. Metafísica e neoplatonismo, por David G. Santos; 6. Movimento e tempo no pensamento de Epicuro, por Everton da Silva (...) Rocha; 7. Críticas e elogios de Nietzche a Sócrates, por Fernanda Bulhões; 8. Sobre a Metafísica ou a respeito do jejum, por Gilvan Fogel; 9. A origem estética da ontologia hermenêutica de Luigi Pareyson, por Íris Fátima da Silva; 10. A Natureza da filosofia de Hume, por Jaimir Conte; 11. Logique ET métaphysique, por Jean-Baptiste Jainet; 12. Blaise Pascal: da recusa da metafísica da raison à metafísica do « estudo do homem », por João Emiliano Fotaleza de Aquino; 13. O niilismo no prólogo de Assim Falou Zaratustra. Por José Elielton de Sousa; 14. Presencia;Ausência: de Plotino a Procolo, por José Maria Zamora; 15. A natureza do Eros platônico, por Jovelina Maria Ramos de Souza; 16. Breve comentário acerca da origem da Gelassenheit de Heidegger a partir da mística de mestre Eckkart, por Luiz Fernando Fontes-Teixeira; 17. Humanismo e domesticação em Regras para o parque humano, por Luiz Roberto Alves dos Santos; 18. Contra a teoria de dois mundos na filosofia de Platão (República V 476e-478e), por Marcelo Pimenta Marques; 19. Sensações, impressões, projeções: as afecções do pensamento, por Markus Figueira da Silva; 20. Contribuições à história de uma metáfora: Heidegger e Nicolau de Cusa, por Oscar Federico Bauchwitz; 21. Uma impossibilidade ontológica em Schopenhauer, por Paulo César Oliveira Vasconcelos; 22. Ser e fenômeno: a Fenomenologia como teoria estética da ciência, por Pedro Paulo Coroa; 23. Para que serve a Metafísica de Aristóteles? O exemplo do movimento animal, por Pierre-marie Morel; 24. Contribuições para uma ontologia digital, por Rafael Capurro; 25. O que é o fim da metafísica, por Rodrigo Ribeiro Alves Neto; 26. A Physis na conformação do logos: linguagem e pensamento no corpus epicúreo, por Rodrigo Vidal do Nascimento; 27. O acontecimento de mundo na era da informação, por Soraya Guimarães da Silva; 28. Apofaticismo e abstração em Mark Rothko, por Vanessa Alves de Lacerda Santos. -/- . (shrink)

A escola é um dos espaços onde a população LGBT sofre preconceito e isso continua sendo reforçado pelos profissionais desse ambiente e pela falta de preparo dos mesmos para lidarem com essa problemática Este trabalho se caracteriza como uma pesquisa qualitativa, adotando-se como metodologia a revisão da literatura. Este trabalho se configura como uma pesquisa qualitativa, onde procuramos discutir o processo de preconceito e exclusão desses alunos e qual o motivo que gera a evasão dos mesmos da escola. O presente (...) artigo concluiu que ainda há muito a ser superado pelo sistema educacional para que as políticas públicas de gênero e sexualidade sejam efetivadas. (shrink)

Este artigo apresenta a potência do pensamento da filósofa e professora Ada Kroef para o ensino de Filosofia e a Educação. Para tanto, abordaremos os livros Currículo-nômade: sobrevoos de bruxas e travessias de piratas Inspirada pela Filosofia da Diferença (2018) e Escola como polo cultural: contornos mutantes em fronteiras fixas (2017). Nessas obras, a autora questiona teorias e práticas conservadoras do ensino e da educação de forma geral, propondo a criação de novas práticas e posicionamentos teóricos. A estrutura desse artigo (...) se desenvolve em dois tópicos. O primeiro, A Escola na Filosofia, pensa essa instituição a partir das noções de currículo-nômade e currículo-programa. O segundo, A Filosofia na Escola, pondera sobre o fazer dos professores de Filosofia nas diversas funções que podem ocupar na escola e em políticas públicas educacionais e também sobre a prática docente de Ada Kroef como professora no curso de Filosofia da UFC nas disciplinas de estágio supervisionado, onde cria estratégias pedagógicas diferenciadas na experiência do Sábado Filosófico. (shrink)

Corporate social responsibility has become a much-discussed subject in the business world. The Internet has become one of the main tools for CSR information disclosure, allowing companies to publicise more information less expensively and faster than ever before. As a result, corporations are increasingly concerned with communicating ethically and responsibly to the diversity of stakeholders through the web. This paper addresses the main question as whether CSR information disclosure on corporate websites is influenced by country of origin and/or industry sector. (...) Analysing the websites of 127 corporations from emerging countries, such as Brazil, Chile, China, India, Indonesia, Mexico, Thailand and South Africa, it becomes evident that both country of origin and industry sector have a significant influence over CSR information disclosure on the web . Based on the data studied, country of origin has a stronger influence over CSRIDOW than industry sector. (shrink)

A critical analysis of Kelsen’s theory leads to a broad concept of custom, which covers diverse types of customary norms, where the always required conviction of legal bindingness depends on different types of factual and normative reasons. In it we should include a strict concept of custom or legal usage, derogating custom, custom of general international law, custom that establishes an unwritten constitution, custom that establishes a new written constitution, judicial custom which creates a rule of precedent and custom newly (...) expressed in the judicial application of customary rules. The basic norm could be formulated as a constitutive norm: ‘If the norms created through the first historical constitution are effective, then the first historical constitution are valid.’ It is thus a customary constitutive rule that recognizes the first historical constitution as valid law. Norms which establish sources of law are constitutive rules, they can be customary norms or legislated norms, but if they are legislated, they have their validity recognized by, directly or indirectly, a constitutive customary norm. By using a broad concept of custom as a conventional practice, Hart implies that general recognition of a customary rule, together with the practice that accompanies it, are sufficient conditions of validity. A doctrine of recognition that is arrived at by means of criticism and a rational reconstruction of the doctrines of Kelsen and Hart regains the essential theses of the traditional recognition theory of Bierling and Engisch. (shrink)

O trabalho consiste no estudo da relação entre o conceito de hegemonia na obra do pensador e militante italiano Antônio Gramsci e a construção de uma nova moralidade a partir da reflexão e vivência de valores emancipatórios. Tal relação se fundamenta na medida em que observamos a conceituação gramsciana acerca do processo de conquista de hegemonia que pode ser primordialmente compreendido como reforma intelectual e moral, ou seja, um espraiamento de uma determinada concepção de mundo e divulgação das conquistas culturais (...) para amplas camadas da população bem como a vivência de valores e a construção de uma nova moral a partir da reflexão ética. (shrink)

O tema do presente artigo é a presença de elementos míticos na obra do pré-socrático Empédocles de Agrigento. O problema que nos dispomos a abordar é discutir a possibilidade de haver uma noção filosófica que tenha ao mesmo tempo significado mitológico e filosófico. Os objetivos foram num primeiro momento resgatar a figura do _aedo _a fim de mostrar a persistência de formas poéticas antigas na nascente filosofia. Em seguida, comparamos a teogonia de Hesíodo com a cosmologia empedocleana de forma a (...) destacar a estrutura narrativa subjacente, isto é, o jogo de forças cósmicas personalizadas, assim como a concepção mítica da Idade de Ouro. E por fim discutimos os pontos de interseção entre práticas purificadoras presentes na poesia do agrigentino e preceitos religiosos derivados da tradição órfica. Nossa metodologia foi essencialmente bibliográfica ao apresentar vários estudiosos sobre os temas escolhidos. Nossos resultados indicam que a noção de _daimon_ perpassa as três fontes referidas, de modo que sua abrangência elástica dialoga tanto com o mito quanto com a filosofia e a poesia. Concluímos que Empédocles inspirou-se nas antigas poesias hesiódicas e práticas órficas para realização e formação do seu pensamento apresentando, pois, alguns elementos míticos em sua filosofia. (shrink)

O presente trabalho pretende resgatar o debate entre Richard Rorty e Nancy Fraser, ocorrido no início da década de 1990, especificamente a partir do texto Feminismo e Pragmatismo apresentado na Tanner Lectures on Human Value. Nesta conferência o filósofo discorreu sobre a possibilidade de conciliação entre o seu pragmatismo e o feminismo. Rorty aborda o feminismo enquanto autocriação da mulher através da “redescrição” mediante a manifestação poética, onde o filósofo encara as feministas como criadoras do novo. Em seguida, exporemos a (...) crítica de Fraser, que trabalha sobre a proposta apresentada pelo pragmatista e que oferece suas próprias ideias dentro de uma concepção do feminismo como movimento democrático de massa. Ao final, uma breve avaliação das implicações das críticas e sugestões apresentadas por Rorty ao feminismo e também da resposta de Fraser. (shrink)

In the field of germline development in amniote vertebrates, primordial germ cell (PGC) specification in birds and reptiles remains controversial. Avians are believed to adopt a predetermination or maternal specification mode of PGC formation, contrary to an inductive mode employed by mammals and, supposedly, reptiles. Here, we revisit and review some key aspects of PGC development that channelled the current subdivision, and challenge the position of birds and reptiles as well as the ‘binary’ evolutionary model of PGC development in vertebrates. (...) We propose an alternative view on PGC specification where germ plasm plays a role in laying the foundation for the formation of PGC precursors (pPGC), but not necessarily of PGCs. Moreover, inductive mechanisms may be necessary for the transition from pPGCs to PGCs. Within this framework, the implementation of data from birds and reptiles could provide new insights on the evolution of PGC specification in amniotes. (shrink)

Everything is Something is a book about Stoic metaphysics. It argues that the Stoics are best understood as forging a bold new path between materialism and idealism, a path best characterized as non-reductive physicalism. To be sure, only individual bodies exist for the Stoics, but not everything there is exists — some things are said to subsist. However, this is no Meinongian move beyond existence, to the philosophy of intentionality (as the language of subsistence might suggest), but a one-world metaphysics (...) that both counts its entities by logical criteria, and grounds them in body by physical principles, yielding a tightly ordered ontology in which everything is Something and nothing is not. -/- This last phrase is not innocent. It invokes the Stoic innovation of Something (ti) as the highest genus of reality, and takes the stand that it is not only principled and coherent, but comprehensive — anything that is not Something is nothing at all (for the initiated: there is no class of Not-Somethings between Something and nothing). Further, everything that is Something is either itself a body, or ontologically dependent on body. Herein lies the Stoics’ non-reductive physicalism, and the beating heart of their response to the Battle of Gods and Giants in Plato’s Sophist: a one-world metaphysics. -/- The foundation of Stoic metaphysics is their ground-breaking corporealism, which introduces an alternative to both atomism and hylomorphism. The Stoics are continuum physicists for whom body as such, i.e. solid, three-dimensional extension, is homogeneous, partless, uniform, and infinitely divisible without reaching minima (atoms). And because body is not conceived along hylomorphic lines, i.e. as a composite of matter and form, the Stoics are free to make body fundamental. Out of two basic bodies, then (the archai), and by the tantalizing mechanism of through and through blending (krasis di’ holou), Stoic physics constructs the cosmos (and every body it contains) in completely corporealist terms, composing one thing out of many. And once those bodies are built, Stoic logic gives an account of their identity conditions, kinds, and qualities according to the vexed schema of the Categories, making now many out of one by the constitution relation, as a statue is constituted by its clay. With these distinct mereological relations of composition and constitution, Stoic corporealism artfully divides the labor of Plato’s Forms between physics and logic. -/- Next in the ontological order, with bodies as their foundation, are the incorporeals (asōmata): space (place, room, and surface), time, void, and the (awkwardly named) sayables, or lekta (roughly, though controversially, the meanings of our words). These entities do not exist; they do, however, subsist, inheriting their physical properties and, hence, their subsistence, from the bodies on which they depend. For example, place depends for its three-dimensional (non-solid) extension on the bodies that occupy or delimit it. The ontological dependence of space, time, and their novel semantic entities (the lekta) on body, is what takes Stoic metaphysics beyond corporealism to non-reductive physicalism, beyond a merely sorted ontology to an ordered, one-world metaphysics. Each incorporeal counts as Something according to the Stoic criterion for subsistence (hence, the theory is non-reductive), and what they have in common as incorporeals (and what makes the account physicalist), is their dependence on underlying body. -/- In addition to the incorporeals, the Stoics also recognize the subsistence of things like creatures of fiction and geometrical limits, which they classify as neither corporeal nor incorporeal. What these entities have in common is that they are products of thought; and since thoughts are themselves bodies according to Stoic corporealism, this remains a physicalist account. As before, the account is not Meinongian; neither all objects of thought, nor all products of thought count as Something. Indeed, the Stoics’ eliminative treatment of universals (and Forms) turns on their denying concepts (ennoēmata) a place on the ontological map altogether — concepts are simply not Somethings (and, again, not some further category of Not-Somethings, intermediate between Something and nothing at all). If all this is right, then the Stoics are not flat-footed materialists or ersatz Platonists, as so often assumed, but our first non-reductive physicalists. (shrink)

One of the early, non-financial uses of blockchain technologies around which several startups have developed was to help manage, monetize, and make the sharing of genomic data more private. Because deidentified genomic data are excluded from HIPAA and many other regulatory contexts worldwide—and is already a widely traded commodity for science valued in the hundreds of millions over the past decade—genomic blockchains proved a promising entry point for using the benefits of blockchains for dissemination and remuneration of data. Several models (...) have been tried, and most have touted their abilities to make users the “owners” of the genomic data in ways in which current models fail. This paper will explore the various existing and potential models for genomic blockchains, review some shortcomings and unmet needs, and explain why no technical solution alone will fulfill the promise of genomic data ownership without regulation. (shrink)

Os povos originários do Brasil ao longo dos processos intersocietários foram reduzidos pelo domínio colonial a sujeitos tutelados, quando a estrutura política do Estado impôs o aniquilamento pleno do exercício político aos indígenas, estabelecendo o cerceamento aos direitos fundamentais da condição humana. A partir da Constituição federal brasileira de 1988, o Estado brasileiro pela primeira vez na história estabeleceu aos povos indígenas, o fim da tutela, ascendendo a emancipação dos povos indígenas como sujeitos políticos de direito. Nesse contexto, muitas lideranças (...) indígenas protagonizaram diferentes lutas contra o seu antigo tutor - o Estado. As mulheres indígenas gradativamente passaram a ocupar espaço no cenário político nacional, rompendo o mundo de dominação masculina e as barreiras intrínsecas das chefias locais pautadas no cacicado. Nossa pesquisa visou compreender o papel político da liderança feminina Sônia Guajajara, analisando seus principais discursos na perspectiva de destacar a constância da interseccionalidade retórica entre cosmopolítica e etnopolítica. Metodologicamente, recorreremos aos discursos públicos e privados, bem como os restritos a vida aldeã e as falas do cotidiano proferidos por ela ao longo dos últimos dez anos em diferentes cenários. Nesse contexto, est.abelecemos debates teórico-analíticos com autoras mulheres, como Isabelle Stengers, Marisol De la Cadena, Donna Haraway, Débora Danowiski, que lançam luz acerca do debate cosmopolítico, etnopolítico e as reflexões da intervenção antropoceno muito partilhadas no discurso da ativista indígena Sônia Guajajara. (shrink)

ENTREVISTA COM PROFESSORAS (ES) DE FILOSOFIA DO ENSINO SUPERIOR DO CEARÁ – BLOCO IICom: Cristiane Maria Marinho, Francisco José da Silva, Camila do Espírito Santo Prado de OliveiraPor: Antônio Alex Pereira de Sousa, Paulo Willame Araújo de Lima.

O desafio deste trabalho será provocar o debate em torno da defesa de que a educação escolar tem possibilidades latentes para contribuir com a formação omnilateral, ainda que submetida aos ideais e condutas do sistema capitalista. Propõe-se identificar as possibilidades de se ampliar o papel da educação escolar brasileira, superando a condição inerente de reprodutora social e tornando-se promotora de uma formação omnilateral dos sujeitos. Objetivo deste trabalho é analisar o contexto atual da escola brasileira a fim de destacar os (...) espaços contraditórios que permitam uma formação omnilateral. A metodologia utilizada contempla os pressupostos de uma pesquisa qualitativa e bibliográfica. (shrink)

S’il est un mot que le 21ème siècle semble avoir rayé de son vocabulaire, c’est bien celui d’« utopie ». De quelle manière peut-on encore aujourd’hui convoquer les utopies, est-ce seulement possible ? Évoquer les utopies en 2010, c’est d’une certaine manière assumer une position doublement sceptique. C’est en effet s’ancrer dans un scepticisme face au présent et tourné..

Currently there are persistent doubts about the meaning and contributions of the gene concept, mostly related to its interpretation as a stretch of DNA encoding a single functional product, i.e., the classical molecular gene concept. There is, however, much conceptual variation around genes, leading to important difficulties in genetics teaching. We investigated whether and how conceptual variation related to the gene concept and gene function models is present in school science and what potential problems it may bring to genetics teaching (...) and learning. Here, we report results on how ideas about genes and gene function are treated in textbooks and appear in students’ views and, also, about a teaching strategy for improving higher education students’ understanding of scientific models and conceptual variation around genes and their functions. (shrink)

An increasing number of academic papers, newspaper articles, and other media representations from all over the world recently bring climate change’s impact on mental health into focus. Commonly summarized under the terms of climate or ecological emotions, these reports talk about distress, anxiety, trauma, grief, or depression in relation to environmental decline and anticipated climate crisis. While the majority of psychology and mental health literature thus far presents preliminary conceptual analysis and calls for empirical research, some explanations of ecological emotions (...) are already offered. They mainly draw from psychoanalysis and depth existential and humanistic psychology, as well as social psychology and address the relationship between ecological emotions and individual engagement in climate action. While these studies suggest building on individual resilience if concerned by ecological emotions, we argue that this only addresses their acute symptoms and not the social causes. Based upon our literature research, we show that in an individualistic society such as the liberal ones, feelings of individual responsibility are fostered, and this also applies to climate activism. (shrink)

As the Brabant Revolution of 1789 came ever closer, the idea of national unity slowly took hold in the Southern Netherlands, that is, present-day Belgium. The current study looks at how this national consciousness arose in the years preceding the Brabant Revolution. Through an analysis of two literary journals, Den Vlaemschen Indicateur (1779–87) and the Journal des Pays-Bas autrichiens (1786), this essay identifies and examines how national belonging was imagined and articulated through fiction, either through poems, anecdotes, or imaginary letters. (...) Taken together, these case studies illustrate the importance of literary journals in the Southern Netherlands as they fostered a period of nation-building, which was cultural rather than political. By reconstructing the social and biographical trajectories of the editors of these journals, this study brings clarity to the history of proto-Belgian journalism as it emerged during the second half of the eighteenth century. (shrink)

Taking literally the concept of emotional truth requires breaking the monopoly on truth of belief-like states. To this end, I look to perceptions for a model of non-propositional states that might be true or false, and to desires for a model of propositional attitudes the norm of which is other than the semantic satisfaction of their propositional object. Those models inspire a conception of generic truth, which can admit of degrees for analogue representations such as emotions; belief-like states, by contrast, (...) are digital representations. I argue that the gravest problem-objectivity-is not insurmountable. /// [Adam Morton] It is accuracy rather than truth itself that is valuable. Emotional truth is a dubious though attractive notion, but emotional accuracy is much easier to make sense of. My approach to accuracy goes via an account of what makes a story accurate. Stories can be accurate but not true, and emotions can be accurate whether or not they are true. The capacity for emotional accuracy, for emotions that fit a person's situation, is an aspect of emotional intelligence, which is as important an aspect of rational human agency as the intelligent formation of beliefs and desires. (shrink)

The word "truth" retains, in common use, traces of origins that link it to trust, troth, and truce, connoting ideas of fidelity, loyalty, and authenticity. The word has become, in contemporary philosophy, encased in a web of technicalities, but we know that a true image is a faithful portrait; a true friend a loyal one. In a novel or a poem, too, we have a feel for what is emotionally true, though we are not concerned with the actuality of events (...) and characters depicted. To have emotions is to care about certain things: we can wonder whether those things are really worth caring about. We can wonder whether our passions reflect who we are, and whether they constitute fitting responses to the vicissitudes of life. So there are two aspects to emotional truth: how well an emotion reflects the threats and promises of the world, and how well it reflects our own individual nature. That is the starting point of this book, which looks first at the analogies and disanalogies between strict propositional truth and a looser, "generic" sense of truth. As applied to emotions, generic truth is closer to those original meanings: as in a portrait's fidelity or friend's loyalty. Taken in this sense, the notion of emotional truth opens up large vistas on areas of life essential to our existence as social beings, and to our concerns with beauty, morality, love, death, sex, knowledge, desire, coherence, and happiness. Each of those topics illustrates some facet of the dominant theme of the book: the crucial but often ambivalent role of our emotions in grounding and yet also sometimes undermining our values. Emotions act, in holistic perspective, as ultimate arbiters of values where different and independently justified standards of value compete. (shrink)

In this urbane and witty book, Ronald de Sousa disputes the widespread notion that reason and emotion are natural antagonists.

L’épuisement du biographique ? Le titre de cet ouvrage interpelle. Certes, travailler sur des sources biographiques, produire des biographies et penser à partir du biographique pose un certain nombre de questions, théoriques, épistémologiques comme méthodologiques. Faut-il cependant conclure à son épuisement, à une nouvelle éclipse, à la répétition de son histoire mouvementée, faite de soupçons récurrents et de revalorisations répétées ? Cet ouvrage part d’un constat : « le siècle passé sembl..

The word "truth" retains, in common use, traces of origins that link it to trust, truth, and truce, connoting ideas of fidelity, loyalty, and authenticity. The word has become, in contemporary philosophy, encased in a web of technicalities, but we know that a true image is a faithful portrait; a true friend a loyal one. In a novel or a poem, too, we have a feel for what is emotionally true, though we are not concerned with the actuality of events (...) and characters depicted. To have emotions is to care about certain things: we can wonder whether those things are really worth caring about. We can wonder whether our passions reflect who we are, and whether they constitute fitting responses to the vicissitudes of life. So there are two aspects to emotional truth: how well an emotion reflects the threats and promises of the world, and how well it reflects our own individual nature. That is the starting point of this book, which looks first at the analogies and disanalogies between strict propositional truth and a looser, "generic" sense of truth. As applied to emotions, generic truth is closer to those original meanings: as in a portrait's fidelity or friend's loyalty. Taken in this sense, the notion of emotional truth opens up large vistas on areas of life essential to our existence as social beings, and to our concerns with beauty, morality, love, death, sex, knowledge, desire, coherence, and happiness. Each of those topics illustrates some facet of the dominant theme of the book: the crucial but often ambivalent role of our emotions in grounding and yet also sometimes undermining our values. Emotions act, in holistic perspective, as ultimate arbiters of values where different and independently justified standards of value compete. (shrink)

Nietzsche coins the enigmatic term homo natura to capture his understanding of the human being as a creature of nature and tasks philosophy with the renaturalisation of humanity. Following Foucault's critique of the human sciences, Vanessa Lemm discusses the reception of Nietzsche's naturalism in philosophical anthropology, psychoanalysis and gender studies. She offers an original reading of homo natura that brings back the ancient Greek idea of nature and sexuality as creative chaos and of the philosophical life as outspoken and (...) embodied truth, perhaps best exemplified by the Cynics' embrace of social and cultural transformation. (shrink)

Political legitimacy and causal responsibilities are not the trumps they may appear to be in considering the justifiability of foreign intervention. Indeed, the major determinants that should guide the international laws and their enactors regarding justifiable foreign intervention are: the negative duty not to partake in an unjust system that oppresses the people of another country, moral uncertainty, and the realities of the agents in question. These jointly work to constrain the redesign of international law to a narrower scope than (...) in an ideal game-theoretic scenario. (shrink)

Why do racist oppression and capitalist exploitation often seem so inescapable and intractable? To describe and explain adequately the persistence of racist ideology, to specify its role in the maintenance of racial capitalism, and to imagine the conditions of its abolition, we must understand racist ideology as a form of false consciousness. False consciousness gets things “right” at the level of appearance, but it mistakes that appearance for a “deep” or essential truth. This chapter articulates a novel, positive account of (...) first-order false consciousness, which occurs in the case of false beliefs about the world that are sustained and superficially justified by objective social arrangements, and of second-order false consciousness, which occurs in the case of false beliefs about how one has come to hold the beliefs that one does. To dismantle racist ideology requires political movements that craft theoretical interventions highlighting the inessentiality and contingency of despised racial groups’ oppressed status, as well as practical interventions aimed at directly undermining the oppressive conditions that are reflected in racist beliefs about the “naturalness” or “appropriateness” of these groups’ degraded status. (shrink)