Domingues, Ivan. O continente e a ilha. Duas vias da filosofia contemporânea. Sao Paulo: Loyola, 2009. 99 p.

Fil: Karczmarczyk, Pedro. Universidad Nacional de La Plata. Facultad de Humanidades y Ciencias de la Educación. Instituto de Investigaciones en Humanidades y Ciencias Sociales (UNLP-CONICET); Argentina.

A GUERRA JUSTA NA CRISTIANIZAÇÃO DA AMÉRICA LATINA (1492-1566): ORIGEM DO CONCEITO, DESLOCAMENTOS E RESSIGNIFICAÇÕES

Em 1492, com o objetivo de adquirir riquezas e expansão territorial, os espanhóis chegaram à América Latina. Para tanto, rapidamente implantaram o seu sistema de governo, cultura e religião. Este processo só foi possível por meio da guerra. Para legitimá-la, foi necessário a reelaboração e a inversão de um antigo conceito de guerra e a sua consequente instauração nas terras recém ocupadas. O uso do conceito de Guerra Justa na América Latina, entre os anos1492 a 1566, fundamentava-se na história das conquistas romanas, filosofia de Aristóteles, teologia de Agostinho e Tomás de Aquino, nas leis jurídicas, Escrituras Sagradas e nas armas. Ao ser aplicado nas províncias indígenas, o conceito de Guerra Justa proporcionou efeitos trágicos pela sua violência. Ocorreram mortes de inocentes, invasão das terras, posse das riquezas, escravidão, destruição da cultura e da religião dos indígenas. Diante destes fatores, as divergências e debates tornaram-se inevitáveis. Juan Ginés de Sepúlveda, o autor do Democrates Alter, tratado que hospeda o conceito de Guerra Justa, teve como opositor tanto na Espanha quanto na América Latina, o frei dominicano Bartolomé de Las Casas que lutou a favor dos indígenas frente a injustiça da guerra deflagrada pelos conquistadores espanhóis e da cristianização por meio das armas. Entre esses dois controversistas encontra-se outro teólogo-jurista, catedrático da Universidade de Salamanca, Francisco de Vitoria. Vitoria elaborou o Derecho Natural y de Gentes, obra que concedeu a Sepúlveda e Las Casas argumentos para fundamentar suas doutrinas. A julgar pelos resultados duradouros da conquista, Sepúlveda atingiu seus objetivos. A cristandade foi implantada em substituição às religiões dos nativos e os interesses políticos e econômicos dos conquistadores, entrementes, foram concretizados. Las Casas, por sua vez, ao discordar desse método, propôs, em sua obra, Del único modo de atraer a todos los pueblos a la verdadera religión, uma cristianização pacífica que se conduzisse somente por meio da pregação do evangelho e da fé cristã. Para chegarem a essa posição, ambos os controversistas analisaram as fontes e tradições literárias aristotélica, agostiniana e tomista, em especial. O projeto missionário colonial vislumbrado por Sepúlveda e Las Casas, definiu as duas hermenêuticas eclesiásticas presentes na América Latina que se estenderam até o século XIX quando aportou-se na América uma nova proposta de missão através dos protestantes.

A morte pode ser conhecida: percurso em torno da compreensão da mortalidade na filosofia de Epicuro

This paper intends to investigate the route required for the formation of adequate knowledge of death based on analysis of the philosophy of Epicurus. The central hypothesis is to demonstrate that the understanding of death can only be achieved through a continuous process of research into the nature of things, guided reflection within a system of thought, with radical impact on the conceptions of the universe, man, soul and world. The human mortality can only become clear to the man himself through philosophy. Epicurus developed his thinking so that when investigating the nature, man could understand the principles of the constitution of all things. This raises issues about the consequences of knowledge generation and corruption in human life, the most disturbing of them is death. The vain opinions are considered the causes of evils, the proper knowledge of death is one way of purging the disturbances that the souls of men, thereby promoting the wisdom philosophy combines knowledge to health. Strictly speaking advocate, confirmed the relevance of the connections mentioned above, the problem of knowledge of the nature of death is one of the privileged ways to demonstrate the coherence and unity of the philosophy of Epicurus

Lacan, Gödel, a ciência e a verdade

Jaques Lacan, the thinker who proposes a return to the fundamentals of psychoanalysis in Freud states that the math would face as a privileged way of transmission of knowledge by the science. Although he was a follower of the mathematization of nature as the foundation of modern science, for him this principle does not imply eliminating the subject that produces it. That would be equivalent to saying that there can not be a language, whatever, even the math, that may "erases" the subject assumption in science. In the text The science and the truth we will try to introduce the idea, not so simple, by the way, the truth as the cause. Citing the framework of the causes in Aristotle, Lacan will speak of a homology between the truth as formal cause, in the case of science, and the truth as material cause, on the side of psychoanalysis. Among its aims with this text, he wants to establish that the unconscious of the subject would be none other than the subject of science. The famous incompleteness theorems of logical-mathematical Kurt Gödel enter here as a chapter of this issue. Recognized as true watershed, these theorems have to be remembered as revealing even outside the mathematical environment, and Lacan himself is not indifferent to this. He makes mention of Gödel's name and draws some observations apparently modest support for his own theory. Since some technical sophisticated knowledges awaits the reader who intends understand this supposed corroboration that Gödel provides to psychoanalysis, introduce the student of Lacan in the use he makes of the incompleteness theorems is the objective of this work. In The science and the truth, which fits us to locate the name of Gödel, one must question how seize such an idea without incurring the extrapolation and abuse of mathematical knowledge, almost trivial in this case. Thus, this paper aims to introduce the reader to the reasoning behind the theorems of Gödel, acquaint him about the Lacan’s mathematical claims, and indicate how to proceed using this implicit math in the text The science and the truth.

Metafísica do tempo presente: sobre o programa de Walter Benjamin a uma filosofia vindoura

Our thesis tracks down and explores a method of reading Walter Benjamin´s texts and examines his proposal to a "coming philosophy" by highlighting his higher concept of "experience" (Erfahrung) for the foundation of a metaphysics for the Now-Time. Accordingly, it starts first from the application of the method and analyzes what is to be rescued from the Kantian legacy, as indicated in Benjamin´s youth "Program for a coming Philosophy" (1917-1918). Then, to discuss and evaluate Benjamin´s project of a "coming philosophy" several youth´s texts are compared with later texts which propose a new concept of experience as both aesthetic and historical basis for a philosophy of "NowTime" (Jetztzeit). Finally, by analogy with Kant´s critical attitude against dogmatic metaphysics the challenge of metaphysics today is discussed, especially Benjamin´s proposal to "Now-Time-Metaphysics" within the context of crisis and bankruptcy of explanatory models of reality in philosophy.

Sobre o problema da mentira na filosofia prática de Kant

The research examines the problem lie in the thought of Immanuel Kant. This field of law, of the history of political morality, we seek to investigate the Kantian rejection of falsehood and unconditional obligation to be truthful. Defends the thesis of the exception to lie and not be objectionable in two cases, namely: the torture and before the murderer. Thus, it is demonstrated that it is possible the exception to lie under the law, politics and history, considering the perspective of harmony of external freedoms and the idea of moral progress. In this sense, it is argued that the source of law is established to guarantee the external freedoms. From the point of view of morality, reaffirmed the absoluteness is that for Kant the duty of veracity, but it points to the possibility of a practical rule that allows the lie based on human dignity, weighting values as political equality, respect for rational agents, as well as the principle of humanity which teaches always treat the other as an end in itself.

Formação docente para a inserção da história e filosofia da ciência no ensino: textos histórico-pedagógicos em discussão

The present dissertation focuses on specific problems in the educational context: challenges in the construction of historical narratives for pedagogical use as well as the difficult task of using them in the classroom. In this context, we seek to work in teacher training for insertion of History and Philosophy of Science (HPS) in classroom, and historical narratives become mediation elements to advance the dialogue with this specific audience. This initiative is in line with a recurring concern: one of the main challenges related to the didactic transposition of HFC would be the lack of teacher preparation. Historical contents and Nature of Science are still absent in classrooms. Insecurity and lack of knowledge by teachers are often mentioned as factors that contribute to this situation. It is important, therefore, that teachers (active and in training) take part in discussions concerning the inclusion of HPS in classroom. It is relevant that they know examples of historic-philosophical didactic proposals to address science and contents on science, develop skills to adapt them to their specific contexts and to develop their own proposals. It is believed that these issues are significant to undertake conscious initiatives to insert HPS in classrooms. It is considered that adapting educational proposals to particular educational contexts depends on understanding what these proposals indeed mean and how flexible they can be. In order to address these objectives, we elaborated an educational product, a didactic material focused on teacher training, which was used in an extension course at UFRN. The didactic material discusses the role of HPS in Education, Nature of Science and historiographical issues. It presents a series of dialogical activities on aspects of didactic transposition of HPS, especially those regarding historical narratives. A set of historicpedagogical texts on the History of Vacuum and Atmospheric Pressure is used as a mediation element in discussions. We address potential, possibilities and limitations historical narratives. To carry out the course, it was taken into account methodological concerns of so-called action research. There have been expected changes, modifications and effective actions in the own teacher training material in face of the experience of the researcher-lecturer in interactions with the participants of the course as well as in face of impressions reported by the participants. Developments in this direction have been incorporated into the teacher training material.

O eterno retorno como paródia e como colagem na filosofia da diferença de Gilles Deleuze

Gilles Deleuze hás commented on many philosophers, but his relationship with Nietzsche plays a singular role in his thought: appropriating the concept of the “eternal return” to think the central axis of his thesis, Difference and repetition (1968). Terms “difference” and “repetition” appeared associated to eternal return in his Nietzsche and philosophy (1962). Our dissertation thesis analyzes the presentations of that concept in bothworks. Chapter one presents the style construction and critical, methodological aspects of Nietzschean philosophy, fundamental elements to understand Deleuze’s interpretation. It subsequently analyzes the first presentation of that concept, expressed in the following terms: the aesthetic existence, either innocent or justified from the figure of game. We will see how the image of game implies another concept of chance, that leads Deleuze to think of an affirmative philosophical “type”, capable of creating new values. Chapter two evaluates the existential, “ethical-selective”, “physicalcosmological” character of the concept of eternal return, as much as the difficulties it imposes upon Nietzsche’s interpreter. We present afterwards Deleuzian comprehension of eternal return as a “parody” or a “simulacrum of doctrine”. Chapter three analyzes that interpretive position as a transvaluation of values from a rearrange of perspectives in order to overcome the negative comprehensions of existence. We want to question the way Deleuze builds another image of thought from the concept of eternal return – an image that, by a sort of “colagem” and selective elimination of the negativity, proposes a historiographic work and unfolds a lineage of thinkers of immanence and difference, a detour from the thought of identity, the same and the similar. We want thus to understand Deleuze’s critique of “dogmatic image of thought”.

O eterno retorno como paródia e como colagem na filosofia da diferença de Gilles Deleuze

Gilles Deleuze hás commented on many philosophers, but his relationship with Nietzsche plays a singular role in his thought: appropriating the concept of the “eternal return” to think the central axis of his thesis, Difference and repetition (1968). Terms “difference” and “repetition” appeared associated to eternal return in his Nietzsche and philosophy (1962). Our dissertation thesis analyzes the presentations of that concept in bothworks. Chapter one presents the style construction and critical, methodological aspects of Nietzschean philosophy, fundamental elements to understand Deleuze’s interpretation. It subsequently analyzes the first presentation of that concept, expressed in the following terms: the aesthetic existence, either innocent or justified from the figure of game. We will see how the image of game implies another concept of chance, that leads Deleuze to think of an affirmative philosophical “type”, capable of creating new values. Chapter two evaluates the existential, “ethical-selective”, “physicalcosmological” character of the concept of eternal return, as much as the difficulties it imposes upon Nietzsche’s interpreter. We present afterwards Deleuzian comprehension of eternal return as a “parody” or a “simulacrum of doctrine”. Chapter three analyzes that interpretive position as a transvaluation of values from a rearrange of perspectives in order to overcome the negative comprehensions of existence. We want to question the way Deleuze builds another image of thought from the concept of eternal return – an image that, by a sort of “colagem” and selective elimination of the negativity, proposes a historiographic work and unfolds a lineage of thinkers of immanence and difference, a detour from the thought of identity, the same and the similar. We want thus to understand Deleuze’s critique of “dogmatic image of thought”.

Quando fé e gestão se encontram: compreendendo uma ONG de filosofia protestante sob as lentes da prática e do Sensemaking

We find in Brazil the reality of religious pluralism. From the end of XIX century until now, the religious scenario became more diversified in a process of acceptance and legitimation of different religions. In the same period, the Third Sector was largely developed up until its current form: complex, broad and plural as well. In this context, we find non profitable organizations that provide services under a religious phylosophy. One in particular, placed in Uberlândia-MG, protestant, has the fearures of a big company and is the largest one among the ones that provide social services and receive public funds in the city: Missão Luz. Thinking about the organization, some questions came to mind: is there a noticeable influence of the religious orientation on practices? How do managers understand and make sense of their practices? Adopting Chanlat’s (1996) concept of management mode, the perspective proposed by the Practice Based Studies (GHERARDI, 2013) and the sensemaking studies (WEICK, 1995), I developed a research that intended to understand Missão Luz’ management practices. Three sources of data were used – documents, shadowing and interviews – to understand, in the most complete way, organization’s management practices, using managers’ perspective. Results pointed to a noticeable relation between faith and management. Ten practices were identified among managers: council decisions, appreciation for excellence, respect for authority figures, giving second chances to employees, desire to be a reference, results quantification, search for professionalization, organization, formalization and standardization. The first five practices were heavily influenced by religious principles, and the five last were influenced by instrumental rationality, usually found in the Second Sector. It was noticed that faith was also related to those last practices, justifying them for their contribution for achieving excellence e consequent action of glorifying God. Practices are maintained e passed by the cultivation of the Mission’s DNA, an organization’s way of doing things, and by the belief of the role of the leader maintaining this DNA. Associated to practices, sensemaking moments were analyzed, situations where there order was disrupted and managers had to make sense e act on this understanding. These situations were divided in three themes: “fly the flag of the company”, changes in schools’ management and God’s purpose and sovereignty. The paper is finished with some suggestions for future researches.

O ENSINO DA FILOSOFIA NAS DIRETRIZES DE JEAN MAUGÜÉ E NO HISTORICISMO DO PENSAMENTO DE JOÃO DA CRUZ COSTA: PIONEIRISMO NA UNIVERDSIDADE DE SÃO PAULO

O presente estudo foi desenvolvido com o objetivo de refletir a relevância do Ensino de Filosofia no contexto histórico brasileiro em consonância conjectural paulistana. Apontamos através do Decreto nro. 6.283 de 25 de janeiro de 1934, o qual instituiu-se sendo a primeira Universidade brasileira (Universidade de São Paulo) nas palavras de Vita “iniciativa pioneira no Brasil” (1969, p.16). Inspirada no modelo universitário tradicional da cultura filosófica francesa, a Faculdade de Filosofia, Ciências e Letras adotou desde os seus contíguos metodológicos aos procedimentos intelectivos, favorecendo o desenvolvimento da interdisciplinaridade da formação cultural. Uma confluência marcada por intensos envolvimentos ideológicos estruturados do progresso moderno, infundindo competências científicas na faculdade profissional incorporada à universidade, bem como formar professores para o ensino secundário (SCHWARTZMAN, 2006, p.163). Sendo assim, a Faculdade de Filosofia seria o núcleo propulsor. Porém, o modelo centralizador de pensar o Ensino da Filosofia, a atribui uma superioridade técnica intelectual e saber acumulado, pouco distingue da competência escolar conquistada em outros países, pelo potencial formativo dos professores filósofos Jean Maugüé (1955,1982) e João da Cruz Costa (1945, 1960, 1961,1967). Mauguë aponta-nos quão a formação em Filosofia está diretamente atribuída ao docente e ao aluno, que a ela se dedica. Pela obra Ensino de Filosofia e Diretrizes, ele apresenta-nos também a concepção de docência: o docente-intelectual, comprometido com a (re) construção dos significados epistemológicos, legitimados por uma prática pedagógica entre o já conhecido e ao conhecer, ou seja, entre o ensinado e ao ensinar. Nesse sentido, é notável que os argumentos do docente e do filósofo se imbricam, ao ponto de serem confundidos e potencializados durante a formação. Assim, Cruz Costa, também trabalha, quando assume a cátedra, porém ressalta que o processo formativo adquire sentido pela História das Ideias como construção do pensamento filosófico e, portanto, o ensino se faz quando se toma consciência da concentricidade histórica, ideias que lhe concede significado conjugado às técnicas de erudição, o que fez advertir aos seus alunos para as vicissitudes pelas quais passaram em nossa terra, as correntes filosóficas estrangeiras, e, sobretudo, para a curiosa significação que elas têm apresentado no envolver de nossa história (VITA, 1950, p.22). O conhecimento histórico é o caminho norteador a ser percorrido, necessário ao devir humano, isto é, a conciliação entre o conhecimento teórico e as condições históricas.

Edición bilingüe del «Proemio» de Tomás de Aquino a su "Comentario a la Metafísica de Aristóteles"

En el Proemio a su "Comentario a la Metafísica de Aristóteles" Tomás de Aquino se ocupa del objeto de la Metafísica, de la unidad de este saber y de los nombres con los que se la designa. Se ofrece aquí en edición biligüe, latín-español, en columnas paralelas.

La influencia de Miguel de Éfeso en las interpretaciones recientes del prólogo del De Motu Animalium de Aristóteles

Las interpretaciones contemporáneas del De Motu Animalium de Aristóteles dependen en gran medida del primer comentario realizado acerca del tratado, los comentarios de Miguel de Efeso del siglo XII, editados como parte de los Commentaria in Aristotelem Graeca. A pesar de que muchas propuestas revistan originalidad por sus meritorios análisis y exposición, no pueden prescindir y por lo tanto se sirven de la interpretación que hizo Miguel de ciertos pasajes. Otras interpretaciones que realizó aquél del De Motu, sin embargo, no han prosperado. Mi trabajo se propone analizar la deuda a Miguel de dos momentos, a mi parecer, importantes del prólogo del De Motu, que han dirigido los estudios recientes acerca de la importancia del tratado para el estudio de la filosofía natural de Aristóteles y el rol de la analogía en su método. Por un lado, el reconocimiento (104.6-25) de la referencia en 698a7-14 a la Física, que conlleva la determinación del objeto y del método del tratado completo, e implica, para la mayoría, por no animarme a decir todos, un distanciamiento del principio de prohibición de la metábasis. Por el otro, la transmisión del diagrama (105.3-11) correspondiente al texto de 698a22-4, del que algunos sostienen que ciertos modelos "mecanicistas" son adelantados ya en el prólogo, debido a esta repentina explicación matemática del movimiento, mientras que otros señalan la conexión con otros tratados por la descripción del movimiento mediante la figura del círculo. A través de estos dos casos pretendo evidenciar entonces la medida en que Miguel influyó y sigue influyendo la consideración reciente de este tratado de Aristóteles

David Hume and contractualism

David Hume belonged to the consecuencialist philosophical tendency, in which is included utilitarianism. This tendency was opposed to the normativism philosophy, in which is enrolled contractualism. This article analyzes the critique made by David Hume, from the utilitarianism perspective, against contractualism. The major philosophers of contractualism are Thomas Hobbes, John Locke and Jean Jacques Rousseau. Hume implemented three arguments in opposition to them: 1) historic: the social contract does not have any practical testing. Therefore it could not be presented as the foundation of the state; 2) philosophical: it is not the duty, but the interest that moves men to seek the formation of the political authority; 3) social: in the consciousness of the people, there is no trace of the social contract.Utilitarianism was one of the philosophical tendencies that finished the theoretical hegemony that contractualism had during the XVII and the XVIII centuries. Nonetheless from the historical and social point of view, the liberalization movements in many parts of the world, at that time, were inspired by contractualism. It means that from the theoretical point of view, utilitarianism, certainly, stressed the empirical origins of the state but not the rational justification of the political Authority. Hume was unable to understand the normative force that contractualism owns, which inspires human action.