PASSIONS AND EVIL IN KANT'S PHILOSOPHY

In this paper, I aim at relating passions to evil in Kant's philosophy. I begin by explaining the difference between affects and passions in the textAnthropology from a Pragmatic Point of View. Kant claims that both affects and passions are illnesses of the mind, because both affect and passion hinder the sovereignty of reason. I show that passions are worse than affects for the purpose of pure reason. Second, I relate affects and passions to the degrees of the propensity to evil in theReligion. I analyze the idea of an ethical community as a way to overcome the evil, which goes beyond political and anthropological solutions suggested by Kant.

Transplants: bioethics and justice

Bioethics, as a branch of philosophy that focuses on questions relative to health and human life, is closely tied to the idea of justice and equality. As such, in understanding the concept of equality in its original sense, that is, in associating it to the idea to treat "unequals" (those who are unequal or different, in terms of conditions or circumstances) unequally (differentially), in proportion to their inequalities (differences), we see that the so-called "one-and-only waiting list" for transplants established in law no. 9.434/97, ends up not addressing the concept of equality and justice, bearing upon bioethics, even when considering the objective criteria of precedence established in regulation no. 9.4347/98, Thus, the organizing of transplants on a one-and-only waiting list, with a few exceptions that are weakly applicable, without a case by case technical and grounded analysis, according to each particular necessity, ends up institutionalizing inequalities, condemning patients to happenstance and, consequently, departs from the ratio legis, which aims at seeking the greatest application of justice in regards to organ transplants. We conclude, therefore, that from an analysis of the legislation and of the principles of bioethics and justice, there is a need for the creation of a collegiate of medical experts, that, based on medical criteria and done in a well established manner, can analyze each case to be included on the waiting list, deferentially and according to the necessity; thus, precluding that people in special circumstances be treated equal to people in normal circumstances.

A Eterna Busca do Indivisível: do Átomo Filosófico aos Quarks e Léptons

The fascinating search of the inner boundaries of the Universe, has been entangled, since the birth of greek philosophy 25 centuries ago, with the main epistemological changes in the History of Science. This paper does not intend to present a systematic description of the discovery of the elementary particles. By stressing the main achievements of the knowledge of matter's structure and their dependence on symmetry arguments, it is argued that even considering profound differences in each historical period, there is a paradgima of atom shared by Chemistry and Particle Physics. This text could help High School Teachers of Chemistry and Physics, as well as motivate them, in the challenge of explaining to their pupils how the idea of atom evolved.

Political philosophy, ethnology, and time: a study of the notion of historical handicap

This article starts by identifying the crucial importance of the notion of historical handicap for the present-day social sciences of Latin America. Such notion is not an original invention made by Latinamericanists. On the contrary, I demonstrate that the genealogy of the notion of historical handicap must be sought in the tradition of Western political philosophy. Such genealogy must take into account the way it was integrated into ethnological descriptions. When and how did the Other become the backward, the primitive? While this relation was secondary for ancient Greek thought, theories of historical development became the main source of ethnological categories in the modern era. Interestingly enough, this modern synthesis suited the practical purpose of justifying two successive waves of European imperialistic: the era of discoveries, and 19th century colonialism. The article concludes by raising questions about the present role and application of the social sciences.

THE SKEPTICAL CARTESIAN BACKGROUND OF HUME'S "OF THE ACADEMICAL OR SCEPTICAL PHILOSOPHY" (FIRST INQUIRY, SECTION 12)

ABSTRACT In section XII of the First Inquiry, Hume refers to the two Hellenistic schools of skepticism (Academic and Pyrrhonian) to present his own view of skepticism, which, however, depends on the ancient skeptics mainly indirectly. Hume's view of skepticism depends crucially on Descartes and post-Cartesian philosophers such as Pascal, Huet, Foucher and Bayle, who reacted skeptically to major Cartesian doctrines but followed one version or other of Descartes's methodical doubt. Although all these post-Cartesian philosophers are relevant in section XII, I focus on the topics in which Descartes himself-besides his skeptical followers-seems directly relevant. After an introductory section (I) on Julia Annas' and Richard Popkin's views of Hume's relation to, respectively, ancient and modern skepticism, I turn to section XII and examine what Hume calls (II) "consequent skepticism about the senses," (III) "antecedent skepticism," and (IV) "Academic skepticism."

Assessing development and the idea of development in the 1950s in Brazil

The decade of 1950s was a crucial period of the industrialization of the Brazilian economy. The dominant school of thought was the national-developmentalism, which was not restricted to the sphere of economic production but also encompassed political and socio-cultural processes of change. Combining repression, persuasion and paternalism, the national state took a significantly political and economic responsibility in the social, material and symbolic modernization during the Vargas and Kubitschek administrations. However, internal disputes, foreign demands and a long legacy of socio-spatial inequalities prevented the achievement of more socially inclusive goals, leading a legacy of unanswered questions that still have currency today.

The demonism of creation in Goethe's philosophy

Goethe's philosophy of creativity revolves around what he called das Dämonische. This essay is not meant as a definition or an explanation of demonic creation, but instead presents a demonic work par excellence, as the term "demonic" is defined by Goethe in the Elegy from Marienbad. The process of the creation of this work, as it is described by Goethe, also represents a strange exorcism, as the entire daemonic creative force of the author is transposed in this lyrical masterpiece of German and universal literature. After writing the Elegy Goethe, it is no longer demonic.