As study of knowledge, epistemology attempts at identifying its necessary and sufficient conditions and defining its sources, structure and limits. From this pointof view, until present, there are no applied approaches to the Romanian archaeology. Consequently, my present paper presents an attempt to explore the structural characteristics of the knowledge creation process through the analysis of the results of a series of interviews conducted on Romanian archaeologists. The interviews followed a qualitative approach built upon a semi-structured frame. Apparent data saturation (...) was reached after four interviews within initial target group (senior researchers with institutional authority). Under these conditions a decision was made to continue the interviews within a secondary control group (young doctoral or post-doc researchers guided by members of the initial target group) in order to both verify the observed data saturation and to assess the impact of the attitude of senior researchers towards scientific research on the younger generation. The preliminary results allow to assert that Romanian archaeology is still caught in a highly conservative and intradisciplinarian manner of knowledge production with a negative effect on both new knowledgeproduction and future specialists’ education. (shrink)

Globalization leads to cross-border business transactions between societies with very different norms and regulations regarding bribery. Bribery in international business transactions can be seen as a function of not only the demand for such bribes in different countries, but the supply, or willingness to provide bribes by multinational firms and their representatives. This study addresses the propensity of firms from 30 different countries to engage in international bribery. The study incorporates both domestic (economic development, culture, and domestic corruption in the (...) supplying country) and international factors (those countries’ patterns of trade and involvement in international accords) in explaining the willingness to bribe abroad. The propensity to provide bribes was the lowest when corruption was not tolerated in the multinational firms’ home countries, when the firms’ countries were signatories of the Organization for Economic Cooperation and Development (OECD) anti-bribery convention, and when those countries traded heavily with wealthier nations. Further, these findings are maintained when controlling for levels of economic development and cultural values in the supplying country. In terms of culture, firms from high power distance countries showed a somewhat greater propensity for providing bribes in transactions with less-developed nations. (shrink)

From the perspective of perceptual ontology, Laozi criticizes the unnatural state in which the body is concealed in the perceptual social power and ethical relations, and advocates the perceptual liberation of the body. According to different subjects of the body, the covered body should be divided into people’s body and monarchs’ body. The body of the people is concealed in the rites and music, and could be liberated by resuming production; the body (...) of the monarchs is covered in the excessive exercise of power, and could be liberated in the restraint of power. The body is not only in the ethical relationship of the different order pattern, but also in the power relationship of the same structure of family and country. The power, body and ethics form the internal structure of trinity. The perceptual existence of the body is the basis of power and ethics, and the perceptual liberation of the body is the purpose of power and ethics. (shrink)

Resumo: O setor de vestuário trouxe novas chances de desenvolvimento ao mercado, como resultado do avanço da sociedade e da expansão da cultura e da arte. Além de ter alto valor decorativo, como sua extensão e ampliação, o desempenho do vestuário também pode existir, independentemente, como uma arte. No entanto, ao moldar a imagem artística do desempenho do vestuário, o foco principal concentra-se na apresentação de imagens externas, sem a expressão das características rítmicas e conotativas dos movimentos corporais, o que (...) não apenas enfraquece o efeito visual do desempenho, mas também afeta sua integridade e continuidade. Portanto, compreender a relação entre o desempenho do vestuário e o corpo e promover sua integração e penetração mútuas são de grande valor e importância, para o desenvolvimento atual da arte visual. A filosofia do corpo é uma disciplina filosófica que explora o corpo e as experiências corporais. Ela preocupa-se com a maneira como o corpo percebe e existe. Isso pode encorajar atores e figurinistas a considerarem como as roupas moldam e comunicam a identidade social e pessoal, além de observarem como a performance do figurino pode explorar a diversidade e a mudança de identidade. O presente artigo explica a relação entre o corpo e a estética, com base na história do desenvolvimento, na função e no valor do desempenho das roupas, combinados com a teoria da filosofia do corpo, a fim de estudar mais profundamente a relação entre o desempenho do vestuário e o corpo, de sorte a aumentar a eficácia do desempenho do vestuário. Do ponto de vista da filosofia do corpo, trata-se de um fator indispensável no desempenho do figurino. Este, por sua vez, pode alcançar a expressão artística do corpo, sendo que ambos interagem e se promovem. A íntima relação entre os dois tem importância significativa para o alcance de níveis mais elevados de representação visual, no desenvolvimento das atividades estéticas. (shrink)

Contemporary culture increasingly suffers from problems of attention, over-stimulation, and stress, and a variety of personal and social discontents generated by deceptive body images. This book argues that improved body consciousness can relieve these problems and enhance one's knowledge, performance, and pleasure. The body is our basic medium of perception and action, but focused attention to its feelings and movements has long been criticised as a damaging distraction that also ethically corrupts through self-absorption. In Body Consciousness, (...) Richard Shusterman refutes such charges by engaging the most influential twentieth-century somatic philosophers and incorporating insights from both Western and Asian disciplines of body-mind awareness. Rather than rehashing intractable ontological debates on the mind-body relation, Shusterman reorients study of this crucial nexus towards a more fruitful, pragmatic direction that reinforces important but neglected connections between philosophy of mind, ethics, politics, and the pervasive aesthetic dimensions of everyday life. (shrink)

_Philosophy and the Maternal Body_ gives a new voice to the mother and the maternal body which have often been viewed as silent within philosophy. Michelle Boulous Walker clearly shows how some male theorists have appropriated maternity, and suggests new ways of articulating the maternal body and women's experience of pregnancy and motherhood.

Of the nature and origin of the mind, by B. de Spinoza.--Spinoza and the theory of organism, by H. Jonas.--Man a machine, and The natural history of the soul, by J. O. de la Mettrie.--On the first ground of the distinction of regions in space, and What is orientation in thinking? by I. Kant.--Soul and body, by J. Dewey.--The philosophical concept of a human body, by D. C. Long.--Are persons bodies? By B. A. O. Williams.--Lived body, environment, (...) and ego, by M. Scheler.--Metaphysical journal, and A metaphysical diary, by G. Marcel.--The body, by J.-P. Sartre.--The spatiality of the lived body and motility, by M. Merleau-Ponty.--Anthropodology: man a-foot, by R. M. Griffith.--Man and his body, by H. Plügge.--The nobility of sight: a study in the phenomenology of the senses, by H. Jonas.--Born to see, bound to behold: reflections on the function of upright posture in the esthetic attitude, by E. W. Straus.--Selected reading (p. [363]-367). (shrink)

_Philosophy and the Maternal Body_ gives a new voice to the mother and the maternal body which have often been viewed as silent within philosophy. Michelle Boulous Walker clearly shows how some male theorists have appropriated maternity, and suggests new ways of articulating the maternal body and women's experience of pregnancy and motherhood.

Examines the lived experience of social encounters drawing on phenomenological insights.

Dialogial inquiry is proposed to second grade students in this project, and dialogue, that examines the philosophy of the human body.

A radically empirical exploration of movement and technology and the transformations of choreography in a digital realm. Digital technologies offer the possibility of capturing, storing, and manipulating movement, abstracting it from the body and transforming it into numerical information. In Moving without a Body, Stamatia Portanova considers what really happens when the physicality of movement is translated into a numerical code by a technological system. Drawing on the radical empiricism of Gilles Deleuze and Alfred North Whitehead, she argues (...) that this does not amount to a technical assessment of software's capacity to record motion but requires a philosophical rethinking of what movement itself is, or can become. Discussing the development of different audiovisual tools and the shift from analog to digital, she focuses on some choreographic realizations of this evolution, including works by Loie Fuller and Merce Cunningham. Throughout, Portanova considers these technologies and dances as ways to think—rather than just perform or perceive—movement. She distinguishes the choreographic thought from the performance: a body performs a movement, and a mind thinks or choreographs a dance. Similarly, she sees the move from analog to digital as a shift in conception rather than simply in technical realization. Analyzing choreographic technologies for their capacity to redesign the way movement is thought, Moving without a Body offers an ambitiously conceived reflection on the ontological implications of the encounter between movement and technological systems. (shrink)

Of the nature and origin of the mind, by B. de Spinoza.--Spinoza and the theory of organism, by H. Jonas.--Man a machine, and The natural history of the soul, by J. O. de la Mettrie.--On the first ground of the distinction of regions in space, and What is orientation in thinking? by I. Kant.--Soul and body, by J. Dewey.--The philosophical concept of a human body, by D. C. Long.--Are persons bodies? By B. A. O. Williams.--Lived body, environment, (...) and ego, by M. Scheler.--Metaphysical journal, and A metaphysical diary, by G. Marcel.--The body, by J.-P. Sartre.--The spatiality of the lived body and motility, by M. Merleau-Ponty.--Anthropodology: man a-foot, by R. M. Griffith.--Man and his body, by H. Plügge.--The nobility of sight: a study in the phenomenology of the senses, by H. Jonas.--Born to see, bound to behold: reflections on the function of upright posture in the esthetic attitude, by E. W. Straus.--Selected reading (p. [363]-367). (shrink)

INTRODUCTION THE SEEMING CONTINGENCY OF THE QUESTION CONCERNING THE BODY AND THE NECESSITY FOR AN ONTOLOGICAL ANALYSIS OF THE BODY When we disclose and..

Dialogial inquiry is proposed to second grade students in this project, and dialogue, that examines the philosophy of the human body.

_Stimulates thoughts and expands awareness of the philosophical dimensions of yoga in its many forms and practices_ _Yoga — Philosophy for Everyone_ presents a wide array of perspectives by people whose lives have been touched by yoga. Addressing myriad aspects of yoga's divergent paths, topics include body image for men and women; the religious and spiritual aspects of yoga; and issues relating to ethics, personal growth, and the teaching of yoga. Written by philosophers and non-philosophers alike, with contributions (...) from professional yoga instructors, lifelong practitioners, and first-timers, _Yoga — Philosophy for Everyone_ offers a wealth of material for both enjoyment and deep reflection. (shrink)

This timely collection brings together new discussions of the body from seven leading contributors with a wide variety of philosophical outlooks. The papers deal with the role of the body in the concept of the self, in perceptions, intention and action, in Artificial Intelligence, in thinking about sex and gender, and in psychoanalytical thinking. A collection of specially written articles discussing the wide variety of treatments of the body. Timely publication bringing together new discussions of the (...) class='Hi'>body from seven leading contributors. Investigates the treatment of the body in the pioneering works of the phenomenologist Maurice Merleau-Ponty and the American Philosopher Samual Todes. (shrink)

"Through a close reading of rarely studied materials, the author examines the contested position of the body in Renaissance philosophy, showing how abstract metaphysical ideas evolved in tandem with the creation of new metaphors that shaped the understanding of early modern political, cultural, and scientific practices. The result is a new approach to the issues that describes the function of new technologies (such as optics and distillation) and their interaction with popular creeds (such as witchcraft and folk medicine), (...) as well as their relationship to the newly discovered ancient Greek and Roman texts that captured the attention of Renaissance intellectuals. The text also investigates, for the first time, how some philosophers forged their original syntheses from newly available and traditional materials. In so doing, these philosophers contributed in unexpected ways to the formation of new cultural practices--practices that entailed largely unexplored conceptualisations of physical bodies but also linked inextricably to the formation of new and striking metaphors for the physical world."--Publisher. (shrink)

In recent philosophy of mind, a series of challenging ideas have appeared about the relation between the body and the sense of touch. In certain respects, these ideas have a striking affinity with Husserl’s theory of the constitution of the body. Nevertheless, these two approaches lead to very different understandings of the role of the body in perception. Either the body is characterized as a perceptual “organ,” or the body is said to function as (...) a “template.” Despite its focus on the sense of touch, the latter conception, I will argue, nevertheless orients its understanding of tactual perception toward visual objects. This produces a distorted conception of touch. In this paper, I will formulate an alternative account, which is more faithful to what it is like to feel. (shrink)

Dialogial inquiry is proposed to second grade students in this project, and dialogue, that examines the philosophy of the human body.

The contributions in this volume not only do justice to the breadth of the topic, they also cover the entire period from the Pre-Socratics to Late Antiquity.

DEFINING THE LIMITS OF THE FIELD. Because 'consciousness and the body' is central to so many philosophical endeavors, I cannot provide a comprehensive survey of recent work. So we must begin by limiting the scope of our inquiry. First, we will concentrate on work done in English or translated into English, simply to ensure ease of access to the texts under examination. Second, we will concentrate on work done in the last 15 years or so, since the early 1990s. (...) Third, we will concentrate on those philosophers who treat both consciousness and the body together. Thus we will not treat philosophers who look at body representations in culture, nor philosophers who examine socio-political bodily practices with minimal or no reference to consciousness. Finally, even with the philosophers we choose to treat, we cannot be comprehensive and will instead make representative choices among their works. With that being said, we will have a fairly liberal definition of continental philosophy, operationally defined as that which makes (non-exclusive) reference to the classic phenomenology of Husserl, Heidegger, and Merleau-Ponty. Thus we will include the radical.. (shrink)

Mind-body parallelism is the view that mind and body stand in the same “order and connection,” as Spinoza put it, or that corresponding mental and physical states have corresponding causal explanations in terms of other mental and physical states. This dissertation investigates the nature and role of mind-body parallelism, as well as other forms of parallelism, in Spinoza’s philosophy of mind. In doing so, it also considers how Spinoza’s views relate to current discussions. In present-day (...) class='Hi'>philosophy of mind, mind-body parallelism is almost never defended. It is seen as a historical dead-end with insurmountable problems. By contrast, I argue that parallelism powerfully responds to the post-Cartesian mind-body problem (which remains with us today) and that it points a way forward in current debates. The dissertation contains five independent chapters. After an introduction that situates parallelism in relation to both Spinoza’s time and to present discussions, Chapter 1 presents an argument for parallelism aimed at a present-day audience. Chapter 2 discusses Spinoza’s own arguments for parallelism. Both chapters help to clarify what parallelism is, in part by distinguishing between several versions of the view. Chapter 3 discusses what is often considered parallelism’s most problematic feature, its rejection of mind-body interaction. I argue that by distinguishing between the post-Cartesian context in which Spinoza wrote and present-day discussions, we can see that parallelism is compatible with mental causation. Chapters 4 and 5, finally, discuss specific ways in which parallelism is at work in Spinoza’s view of the mind. In Chapter 4, I argue that parallelism is at work in Spinoza’s interesting and distinctive positions on the nature of agency and motivation. In Chapter 5, I show the role of parallelism in his representationalist theory of consciousness. A guiding thread throughout the dissertation is that parallelism presents a distinctive and interesting way to combine realism, non-reductionism and naturalism in relation to those features of human self-understanding that seem difficult to fit into a naturalistic worldview. (shrink)

With rare exception, Roman Catholic moral theologians condemn the sale of human organs for transplantation. Yet, such criticism, while rhetorically powerful, often over-simplifies complex issues. Arguments for the prohibition of a market in human organs may, therefore, depend on a single premise, or a cluster of dubious and allied premises, which when examined cannot hold. In what follows, I will examine the ways in which such arguments are configured. For example, Thomas Aquinas’(1224-1274) understandings of embodiment and moral uses of the (...) body are usually interpreted as, and cited in support of, foreclosing a market in human organs. Aquinas’ principle of totality requires that one preserve the wholeness of the human body. In approaching Aquinas’ texts, I will assume the role of a revisionist who takes seriously his core commitments, while at the same time indicating that one can further develop his understanding of the body in ways which are supportive of the sale of human organs while remaining in conformity with the author's core concerns. Such considerations will provide significant grounds for concluding that a market in human organs for transplantation appreciates the embodied nature of the human person, respects the body and its parts as personal, rather than as mere things, is consistent with acknowledging God’s dominion over our lives and bodies, and constitutes an appropriate utilization of God's gifts to us. Moreover, such a market would likely create significant opportunities charitably to help others, to enhance human dignity and to protect against the serious dehumanization of current national bureaucratic procedures for organ donation. (shrink)

This essay argues that a course in philosophy of the body can be used to introduce students to philosophical investigation. The course includes a theoretical component that draws on classical and contemporary readings in philosophy of the body. It also includes a practical component that allows students to learn how concepts drawn from the literature are embodied in studio practice and in everyday life. Learning basic movement strategies of tai chi and body -mind centering allows (...) students to enact their own phenomenological investigation and encourages them to consider the manner in which the medical sciences and cultural values shape their appreciation and performance of movement. Further, engaging in these practices raises philosophical issues including the relationship between the body and the self, freedom and determinism, and the correspondence and pragmatic conceptions of truth. (shrink)

In The Bodies of Women , Rosalyn Diprose argues that traditional approaches to ethics both perpetuate and remain blind to the mechanisms of the subordination of women. She shows that injustice against women begins in the ways that social discourses and practices place women's embodied existence as improper and secondary to men. She intervenes into debates about sexual difference, ethics, philosophies of the body and theories of self in order to develop a new ethics which places sexual difference at (...) the very center of meaning. Diprose analyzes attempts in both feminist and non-feminist ethics to recognize the role of sexual difference. She critiques biomedical discourses whose descriptions mask a constitution and regulation of "the body." Drawing on insights from continental philosophy and feminist theory, The Bodies of Women includes critical readings of Hegel, Nietzsche, Merleau-Ponty, Derrida and Foucault as well as productive engagementwith contemporary feminist scholars such as Irigaray, Cornell and Young. What emerges is a unique approach to the ethics of sexual difference which both locates and subverts mechanisms of sexual discrimination. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Body and Soul in the Philosophy of Plotinus AUDREY N. M. RICH BEFORE THE TIME Of Aristotle, there had been no serious philosophical enquiry into the relation existing between the body and the soul. Admittedly, in those Dialogues of Plato in which the problem of Motion begins to assume importance, something approaching a scientific interest in the question starts to emerge. In the Phaedrus, for instance, (...) the soul is considered as the source of all bodily movement and change,1 and in the Timaeus, the interaction of body and soul is given some attention and a special bodily organ allotted to each phase of the tripartite soul (69c-71a). But it is fair to say that on the whole, Plato does not give the impression of being vitally concerned about the soul-body relation. In fact, in the Phaedo, he makes it abundantly clear that he views such an association as morally regrettable rather than scientifically interesting; at this stage of his thought, he prefers, like Socrates, to ignore such questions as those discussed by Empedocles and Alcmaeon, namely, "whether we think with the blood, or whether it is the brain that is the seat of sensation" (96b). Thus, to some extent Plato merits the censure of Aristotle who, in the De Anirna (I:1,407b15-18), ranks him among those who "associate the soul with and place it in the body without specifying why this is so and how the body is conditioned." In Aristotle's opinion, examination of the soul-body connection is essential: "for it is by this association that the one acts and the other is acted upon, that the one moves and the other is moved; and no such mutual relation is found in haphazard combinations" (407b 18-21). Now there is a strong likelihood that Aristotle's criticism of Plato on this point may have led Plotinus to take up the problem to some extent neglected by his master. He must have known the De Anima, probably through the commentaries of Alexander of Aphrodisias which, we know, were read in his school along with the writings of other Peripatetics like Aspasius and Adrastus2; and although he did not himself envisage the soul-body relation in Aristotelian terms, nevertheless his whole enquiry into the subject is deeply colored by the language and influence of the De Anirna. Of course, Plotinus is much too loyal a Platonist to remain untouched by the dualism of the t245c-e; cp. Laws X: 898c5. ~Porphyry, Life of Plotinus, c. 15. [q 2 HISTORY OF PHILOSOPHY Phaedo, and the undertone of suspicion and hostility toward the body which is lacking in the De Anima but present in much of Plato, runs right through the Enneads of Plotinus. In fact, almost the last words of his final treatise on psychology reveal that this uneasy attitude persists to the end: "Life in the body," he says, "is in itself evil.''~ Strictly speaking, however, the extreme dualism of a Dialogue like the Phaedo has no real place in Plotinus' system. In his view, both body and soul are alike descended from the primal Absolute or One; each represents a different stage in the evolution of plurality from unity; soul is an earlier stage, body, a later; and though soul does not require body in order to exist, nevertheless, without body, it could never come forth fTom the intelligible realm to display its powers in the visible universe (IV: 3.9). Thus, because body is, in a sense, necessary to soul, because, figuratively speaking, it is the only "place" appropriate for the soul's occupation (IV: 3.9), it is impossible to view the relation between body and soul as one of unmitigated hostility. For to some extent, body and soul imply each other. On the cosmic level indeed, they never exist apart. For though we may speak of the "ensoulment" (~Ft~c0oLg) of the cosmos, because the cosmos is, in fact, eternal and uncreated, there never was a time when its soul and its body were dissociated (IV : 3.9). In the case of the human soul and body, however, matters are rather different, since it is evident that the two were separate... (shrink)

Slovenian philosopher Miran Bozovic's An Utterly Dark Spot examines the elusive status of the body in early modern European philosophy by examining its various encounters with the gaze. Its range is impressive, moving from the Greek philosophers and theorists of the body (Aristotle, Plato, Hippocratic medical writers) to early modern thinkers (Spinoza, Leibniz, Malebranche, Descartes, Bentham) to modern figures including Jon Elster, Lacan, Althusser, Alfred Hitchcock, Stephen J. Gould, and others. Bozovic provides startling glimpses into various foreign (...) mentalities haunted by problems of divinity, immortality, creation, nature, and desire, provoking insights that invert familiar assumptions about the relationship between mind and body. The perspective is Lacanian, but Bozovic explores the idiosyncrasies of his material (e.g., the bodies of the Scythians, the transvestites transformed and disguised for the gaze of God; or Adam's body, which remained unseen as long as it was the only one in existence) with an attention to detail that is exceptional among Lacanian theorists. The approach makes for engaging reading, as Bozovic stages imagined encounters between leading thinkers, allowing them to converse about subjects that each explored, but in a different time and place. While its focus is on a particular problem in the history of philosophy, An Utterly Dark Spot will appeal to those interested in cultural studies, semiotics, theology, the history of religion, and political philosophy as well. Miran Bozovic is Associate Professor of Philosophy at the University of Ljubljana, Slovenia. He is the author of Der grosse Andere: Gotteskonzepte in der Philosophie der Neuzeit (Vienna: Verlag Turia & Kant, 1993) and editor of The Panopticon Writings by Jeremy Bentham (London: Verso, 1995). (shrink)

Richard Hayes and Dan Arnold have made the claim that Dharmakīrti is a mind-body dualist by virtue of his doctrine of rebirth. Dharmakīrti, "elaborating the Buddhist tradition's most complete defenses of rebirth, advanced some of this tradition's most explicitly formulated arguments for mind-body dualism". Arnold identifies Dharmakīrti as an exemplary Buddhist philosopher who defends Buddhist reductionism and mind-body dualism. In Dharmakīrti's view, argues Arnold, the dynamic and relational character of subjectivity is not in conflict with the view (...) that among the psychophysical components of phenomenological persons are constitutively mental... (shrink)

This chapter considers the literature associated with explorations of consciousness in Indian philosophy. It focuses on a range of methodological and conceptual issues, drawing on three main sources: the naturalist theories of mind of Nyaya and Vaisesika, the mainly phenomenological accounts of mental activity and consciousness of Abhidharma and Yogacara Buddhism, and the subjective transcendental theory of consciousness of Advaita Vedanta. The contributions of Indian philosophers to the study of consciousness are examined not simply as a contribution to intellectual (...) history, but rather with a view to evaluating their relevance to contemporary issues, specifically to the mind-body problem. The presence of dualist positions with strong naturalist undercurrents in Indian philosophy, especially in the Nyaya and Samkhya traditions, rules out the possibility of treating the mind-body problem as an idiosyncratic feature of Cartesian metaphysics. (shrink)

It is difficult now to imagine an intellectual landscape so thoroughly dominated by one figure as was that of the Schools by Aristotle. Except on certain well-known questions, the presumption was that Aristotle, suitably interpreted, was right. Nevertheless Aristotelianism was no frozen monolith. During the four centuries of its predominance, it continued to change, and admitted on all but fundamental points or those on which ecclesiastical authorities had pronounced, a great latitude—within, as in all such frameworks, the limits of its (...) thinkable. (shrink)

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to (...) be preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

O artigo visa analisar, em linhas gerais, a arqueologia do sujeito operada por Alain de Libera, o que será feito pela concentração no estudo de duas teses fundamentais: Descartes chegou ao sujeito menos por reflexão e mais por refração, em seu debate com Hobbes e Regius, ao tentar escapar da redução do indivíduo à vida corporal e, portanto, à passividade; Tomás de Aquino e Pedro de João Olivi teriam sido os responsáveis por dar certo acabamento a uma temática elaborada desde (...) a Patrística, eminentemente por Agostinho de Hipona, que teria formulado um esquema compreensivo do eu como suporte e como agente. This article aims to analyze the fundamentals of Alain de Libera’s archeology of the subject. Two central thesis will be investigated here: Descartes arrived at his theory of the subject in a controversy with Hobbes and Regius, in order to avoid the reduction of the individual to bodily life and passivity; Thomas Aquinas and Peter John Olivi were responsible for a mature approach to the theme of the subject, which had been elaborated by Patristic authors, eminently by Augustine of Hippo, who formulated a comprehensive scheme of the self as support and agent. (shrink)