Esse artigo investiga a fenomenologia do tempo de Merleau-Ponty e centra seu foco na crítica merleau-pontiana às "Lições sobre a consciência íntima do tempo" de Husserl. A partir dessa crítica e da diferença entre os dois autores, o artigo mostra como Merleau-Ponty se afasta do modelo husserliano de uma fenomenologia da Razão.Merleau-Ponty. Husserl. Tempo. Sujeito. Transcendental. Empírico. Time and Subject The transcendental and the empirical in Merleau-Ponty´s PhenomenologyAbstractThis article investigates Merleau-Ponty´s phenomenology of time and focuses on Merleau-Pontys critique of Husserls (...) Lessons about the intimate consciousness of time. Based on this critique and on the difference between the two authors, the article shows how Merleau-Ponty moves away from the Husserlian model of a phenomenology of Reason.Merleau-Ponty. Husserl. Time. Subject. Transcendental. Empirical. (shrink)

Esse artigo investiga a fenomenologia do tempo de Merleau-Ponty e centra seu foco na crítica merleau-pontiana às "Lições sobre a consciência íntima do tempo" de Husserl. A partir dessa crítica e da diferença entre os dois autores, o artigo mostra como Merleau-Ponty se afasta do modelo husserliano de uma fenomenologia da Razão.Merleau-Ponty. Husserl. Tempo. Sujeito. Transcendental. Empírico. Time and Subject The transcendental and the empirical in Merleau-Ponty´s PhenomenologyAbstractThis article investigates Merleau-Ponty´s phenomenology of time and focuses on Merleau-Pontys critique of Husserls (...) Lessons about the intimate consciousness of time. Based on this critique and on the difference between the two authors, the article shows how Merleau-Ponty moves away from the Husserlian model of a phenomenology of Reason.Merleau-Ponty. Husserl. Time. Subject. Transcendental. Empirical. (shrink)

Resumo: O artigo investiga a presença de Bergson na obra de Merleau-Ponty e o labirinto de questões que aí se desdobra. Procura mostrar como, na avaliação de Merleau-Ponty, o conceito de natureza em Bergson o impede de passar à história. Para tanto, toma como referência e debate Presença e campo transcendental, de Bento Prado Júnior.: This paper investigates the presence of Bergson in the work of Merleau-Ponty, and the labyrinth of questions that unfold from there. It shows how, for Merleau-Ponty, (...) Bergson's concept of nature prevented him from moving on to history. For this purpose, we take as a starting point Bento Prado Júnior's "Presença e campo transcendental". (shrink)

Este artigo apresenta de modo bastante sucinto alguns lances da leitura barbarasiana de Merleau-Ponty e o tournant que, em face dessa obra, levou Barbaras a uma “fenomenologia da vida”.

A lógica do engajamento: literatura e metafísica em Sartre.

O artigo sustenta que uma alternativa fecunda de leitura da obra de Lefort é tomá-la a partir de uma oposição entre filosofia da história e filosofia política. Pois, aparentemente, a filosofia política madura de Lefort só se constitui a partir do momento em que ele se liberta da possibilidade da filosofia da história.

Este artigo investiga o conceito sartriano de negação procurando mostrar o aspecto nuclear desse conceito na fenomenologia de Sartre.

Este texto pretende mostrar a crítica de Merleau-Ponty à ontologia do ser e do nada de Sartre. Contra o modelo da contradição, típica dessa ontologia, Merleau-Ponty retoma a noção kantiana de grandeza negativa e o seu modelo de oposição real.

Este texto investiga a passagem sartriana à filosofia primeira. O mérito maior da fenomenologia – a superação da querela entre realismo e idealismo – será comprometido pelo pensamento ulterior de Husserl, caracterizado como “idealista”. Recusando o conceito de noema irreal, Sartre procurará retomar os “verdadeiros princípios” da fenomenologia, reinaugurando o discurso da filosofia primeira.

The aim of this paper is to present Merleau-Ponty’s criticism of Sartre’s ontology of being and nothingness. Against the model of contradiction, typical of that ontology, Merleau-Ponty resorts to the Kantian notion of negative grateness and its model of real opposition.Este texto pretende mostrar a crítica de Merleau-Ponty à ontologia do ser e do nada de Sartre. Contra o modelo da contradição, típica dessa ontologia, Merleau-Ponty retoma a noção kantiana de grandeza negativa e o seu modelo de oposição real.

Este artigo busca compreender qual o estatuto que a ideia de fundamento recebe na filosofia de Sartre enquanto uma ontologia existencial, isto é, enquanto uma filosofia que compreende o homem em sua finitude. Para isso, procura realizar uma análise da presença da Metafísica, sobretudo em O Ser e o Nada, com relação ao problema metafísico desenvolvido na obra: o surgimento do nada no ser. Por fim, procura, por meio desta análise, compreender o estatuto da finitude na mesma obra.

Uma investigação sobre "a judicialização da política e a politização do judiciário" restrita ao bom funcionamento do "Estado de Direito" se veria presa dos prejuízos que a própria ideia de "Estado" acarreta, consubstanciados na teoria que lhe dá suporte, a teoria da soberania. É preciso escapar ao "estadocentrismo" e um dos modos de fazê-lo é investigar as noções de "poder" e de "direito". Neste artigo, investigamos essas noções em Merleau-Ponty e Lefort.

O objetivo deste trabalho é a analisar a utilização e impacto das fake news nos últimos anos da vida política brasileira enquanto propulsão ao esvaziamento do pensamento e uma zona de anomia entre democracia e totalitarismo que captura e sacraliza a vida biológica humana ao mesmo tempo que a abandona, reconhecida como estado de exceção permanente. Para tanto, abordamos as obras de Hannah Arendt e Giorgio Agamben, bem como analisamos fenomenologicamente algumas das fake news mais divulgadas entre a população brasileira (...) no período das eleições presidenciais de 2018. Por fim, entendemos que a verdade factual, resguardada pelas humanidades e transmitida pela mídia é capaz de levar a população novamente à percepção da realidade e ao resgate do sentido da política pela ação. (shrink)

Os textos reunidos nesta obra foram agrupados em cinco temáticas - Sobre a Ciência - Teoria e Método; Sobre a Física; Sobre a Educação; Sobre a Universidade; Sobre o Existir. Em seguida, são apresentados episódios da trajetória profissional do professor.

This study uses three audit-specific ethical dilemmas to assess the level of ethical reasoning between Chinese accounting students (as proxies for new entrants to the auditing profession) and experienced auditors. A sample of U.S. accounting students is used as a base for comparison. Consistent with expectations based on particularly salient aspects of Chinese national culture, we find the Chinese students’ levels of ethical reasoning to be significantly lower than those of their U.S. counterparts in the two cases that invoked these (...) cultural attributes. In contrast, the Chinese students’ level of ethical reasoning is slightly higher than that of the U.S. students in the third, control case. We further find that the Chinese auditors’ levels of ethical reasoning are even lower than those of the Chinese students in two cases, while not being significantly different in the third. Together, these findings suggest that cross-national differences in auditors’ ethical reasoning depend on the nature of the ethical dilemma and caution against wholesale inferences about ethical reasoning levels in China. (shrink)

v. 1. Montaigne, Schlegel -- v. 2. Kafka.

Myc‐driven tumorigenesis involves a non‐transcriptional role for Myc in over‐activating replicative Cdc45‐MCM‐GINS (CMG) helicases. Excessive stimulation of CMG helicases by Myc mismanages CMG function by diminishing the number of reserve CMGs necessary for fidelity of DNA replication and recovery from replicative stresses. One potential outcome of these events is the creation of DNA damage that alters genomic structure/function, thereby acting as a driver for tumorigenesis and tumor heterogeneity. Intriguingly, another potential outcome of this Myc‐induced CMG helicase over‐activation is the creation (...) of a vulnerability in cancer whereby tumor cells specifically lack enough unused reserve CMG helicases to recover from fork‐stalling drugs commonly used in chemotherapy. This review provides molecular and clinical support for this provocative hypothesis that excessive activation of CMG helicases by Myc may not only drive tumorigenesis, but also confer an exploitable “reserve CMG helicase vulnerability” that supports developing innovative CMG‐focused therapeutic approaches for cancer management. (shrink)

Well-Structured Mathematical Logic does for logic what Structured Programming did for computation: make large-scale work possible. From the work of George Boole onward, traditional logic was made to look like a form of symbolic algebra. In this work, the logic undergirding conventional mathematics resembles well-structured computer programs. A very important feature of the new system is that it structures the expression of mathematics in much the same way that people already do informally. In this way, the new system is simultaneously (...) machine-parsable and user-friendly, just as Structured Programming is for algorithms. Unlike traditional logic, the new system works with you, not against you, as you use it to structure--and understand--the mathematics you work with on a daily basis. The book provides a complete guide to its subject matter. It presents the major results and theorems one needs to know in order to use the new system effectively. Two chapters provide tutorials for the reader in the new way that symbols move when logical calculations are performed in the well-structured system. Numerous examples and discussions are provided to illustrate the system's many results and features. Well-Structured Mathematical Logic is accessible to anyone who has at least some knowledge of traditional logic to serve as a foundation, and is of interest to all who need a system of pliant, user-friendly mathematical logic to use in their work in mathematics and computer science. (shrink)

Filozofia pamięci jest gorącym tematem w kognitywistyce i filozofii umysłu. Niniejsza praca analizuje spór między symulacjami a przyczynową teorią pamięci poprzez badanie poczucia swojskości i jego związku ze śladami pamięciowymi, a dokładniej w jaki sposób zwiększają one płynność rekonstrukcji przeszłych epizodów. Zrozumienie relacji między śladami swojskości i pamięci, a ponadto relacji między pełnoprawną fenomenologią pamięci a poczuciem subiektywnej pewności epizodu, jaki miał miejsce w przeszłości, prowadzi do odmiennej interpretacji rywalizacji między tym, co przyczynowe, a tym, co symulacyjne.

In this paper the author introduces two questions for discussion in Descartes, namely: 1. How to understand the “liberty of indifference” in the thought of Descartes; 2. How to understand the conception of the indivisibility of the soul (or spirit). The first one is a classical topic, already studied, among others, by Martial Guéroult and Lívio Teixeira. It concerns the moral conception of Descartes and the related question about the existence of a “permanent moral” in the thought of Descartes, compared (...) to his “provisory moral”. The second question has more contemporary ramifications, since it is about the relation between body and spirit, or mind, which is central in the philosophical reflections of the XXIst Century. The paper doesn’t try to solve these questions, of course, but intends to point some lines of research taking these issues as starting points. This paper also constitutes a tribute to Professor Franklin Leopoldo e Silva (USP). (shrink)

This article explores a new form of epistemic injustice related to computers and data mining in our interconnected world. I argue that data mining, as it is currently practiced, not only perpetuates but also contributes to a moral injustice primarily driven by economic factors. By employing Gaile Pohlhaus’s theoretical framework, the paper establishes criteria that classify data mining as a form of epistemic injustice (P1) and demonstrates its differentiation from other known forms in existing literature (P2). Through a comprehensive analysis (...) of data mining’s alignment with these criteria, the article highlights its unique nature and draws attention to its previously overlooked manifestation of epistemic injustice. By comparing data mining to established forms of epistemic injustice, this research underscores the urgent need for a critical examination of this ethical dilemma arising from technological advancements. (shrink)

Construal-level theory emphasizes that representing events at greater spatial, temporal, social, or hypothetical distance results in processing information at high construal levels (more conceptual, abstract). We posit that psychological distance and construal level are somewhat separable constructs, and can have different effects on emotion, and therefore, emotion regulation. We argue that psychological distance influences emotional appraisal, such that increasing distance results in lower emotion intensity, which can be leveraged to down-regulate emotions. However, we consider construal level a mindset, which can (...) occur with either high or low psychological distance. Furthermore, we argue that compared with psychological distance, construal level has a more nuanced relationship with emotion, and changing construal level for the purpose of changing emotion also requires considering the construal level of one's emotion-regulation goals. (shrink)

Este artigo questiona a dimensão anárquica da democracia defendida por Jacques Rancière. A crítica de Rancière à democracia convencional pode ser resumida como, em primeiro lugar, uma crítica ao consenso. Ele não condena o desejo de que as partes conflitantes cheguem a um acordo sobre um tópico de disputa. O que Rancière critica é a construção de um consenso básico ao sugerir a participação igualitária no logos, ao mesmo tempo em que expulsa os enunciados dos que não têm parte – (...) geralmente, os pobres. Sempre que se fazem ouvir, encenam um desacordo, o que prova a injustiça do consenso original. Em segundo lugar, em sua desconstrução da noção liberal de consenso, Rancière, no entanto, concorda com a ênfase dos contratualistas na igualdade como pré-condição para sociedades modernas desiguais. Terceiro, sua definição de democracia contradiz o conceito de democracia representativa; no entanto, como demonstrado, ele não rejeita a representação em si. Em vez disso, ele se opõe à ideia de que a representação define a democracia. As reivindicações representativas, ao contrário, podem fazer parte do conceito de política de Rancière. (shrink)

The Power of Ideals examines the lives and work of six 20th century moral leaders who pursued moral causes ranging from world peace to social justice and human rights, and uses these six cases to show how people can make choices guided by their moral ideals rather than by base emotion or social pressures.

Normal 0 21 false false false MicrosoftInternetExplorer4 Nesse artigo procuro mostrar que a reconstrução habermasiana da gênese lógica do sistema de direitos é uma tentativa de explicitar o significado da práxis constituinte, reduzindo-a a dois elementos, o princípio do discurso e o conceito de forma jurídica. O princípio do discurso pode ser objeto de uma reconstrução interna, pela qual os participantes da práxis deliberativa podem reconhecê-lo como imanente a essa práxis. Isso porque o princípio do discurso se assenta nos pressupostos (...) da socialização lingüística em geral. O mesmo não se passa com a forma jurídica, que não pode ser derivada das condições comunicativas da linguagem e precisa de uma reconstrução de outro tipo, própria de uma teoria da evolução social. (shrink)

This paper seeks to analyze the construction of ethics in sexuality research in which qualitative methods are employed in the field of social sciences. Analyses are based on a bibliographic review of current discussions on research methods of queer theory and on the authors' own experiences of past research on sexuality. The article offers a theoretical perspective on the ways ethnography and in‐depth interviews become methods that can rely on a consensual method and create a politics of intimacy between the (...) researchers and research participants. The politics of intimacy may contribute to the production of a politically engaged knowledge while escaping from the moral matrix that usually governs the relationship between researchers and research participants. It is argued here that the researcher's sexed and gendered body matters for fieldwork; that the consensual method among participants may be employed in sexuality research as a fruitful tool; and that the relationships created among researchers and participants can pose a challenge to predetermined ethical guidelines in research. As a result, discussions problematize the existence of a politics of intimacy in sexuality research that is characterized by ethical relations among research participants. (shrink)

As seen in his enthusiastic praise of John Dos Passos's 1919 , Sartre evaluated literary works by how effectively they aim to play a role in fundamental social change. This essay has two goals. One is to show that Sartre's endorsement of committed literature is not undercut if literature fails to play a role in fundamental social change and the other is to show at least some of the ways in which committed literature is successful. Both goals are pursued through (...) a consideration of the literary works of Kurt Vonnegut and Don DeLillo. The former was mentioned briefly but favorably by Sartre in 1971 and the latter, while lacking such direct ties to Sartre, was accused of “sandbox existentialism.” I read both writers as arguments in favor of Sartre's instrumentalist take on literature. (shrink)

Courtesy seems to be an essential part of budō , the Japanese martial ways. Yet there is no prima facie relationship between fighting and courtesy. Indeed, we might think that violence and aggression are antithetical to etiquette and care. By situating budō within the three great Japanese traditions of Shintō, Confucianism, and Zen Buddhism, this article reveals the intimate relationship between courtesy and the martial arts. It suggests that courtesy cultivates, and is cultivated by, purity of work and deed, mutually (...) beneficial cooperation, and loving brutality. These individual and social virtues are not only complementary but also essential to budō. (shrink)

This article attempts a full appreciation of interdependence in Sartre's thinking about practical freedom. The result is an account that opens Sartre's thinking on practical freedom to more than just the empowerment of individuals and groups. Ultimately, this means privileging, perhaps paradoxically, a vision of practical freedom that is greater by being more limited. The trajectory for this attempt is Sartre's 1971 diagnosis of America as “full of myths,” which provokes a critical examination of a vision of freedom in independence. (...) The attempt is then fleshed out through encounters with notions that linger at the fringes of Sartre's thought, namely, happiness, progress, equality and the possibility of everything. (shrink)

MODERN GERMAN PHILOSOPHY PRESENTS A PECULIAR PUZZLE to the historian of ideas. For most of the early modern period, philosophers throughout Europe had allied themselves with the Enlightenment in its self-proclaimed struggle against dogma, superstition, and ignorance. Yet beginning in late eighteenth century Germany, this situation began to change—so much so that by the early decades of the twentieth century, Germany had become the undisputed home of the philosophical Counter-Enlightenment. If today the most celebrated Counter-Enlightenment figures hail from France or (...) Italy, that should not obscure the fact that the ideas of such authors as Derrida and Foucault, Vattimo and Virilio descend directly from the writings of Nietzsche and Heidegger. All of these theorists are united in their opposition to the Enlightenment and what they see as its detrimental social and political effects in the modern world. Moreover, all of them deny the core assumptions of the Enlightenment: the possibility and goodness of rational discourse dispelling darkness and mystery from human life. Hence, their writings tend to take the form of deconstructive commentaries on seminal texts from the Western philosophical and literary traditions or radically critical analyses of the social and intellectual practices common to the post-Enlightenment world. Above all, these works claim to show that what might superficially appear to be examples of disinterested argument and rational impartiality in those texts and practices are, instead, attempts at violating, marginalizing, delegitimizing, and dominating the “other”—with the “other” defined as the nonrational, unusual, different, or abnormal dimensions of human life and experience. The role of the Counter-Enlightenment theorist is to liberate the “other” from its subjugation at the hands of reason by exposing the myriad ways in which all supposedly enlightened discourses and practices are themselves permeated by the “other” and thus always one step away from collapsing under the weight of their own incoherence. In other words, Counter-Enlightenment philosophy seeks to expose reason’s own inevitable and fatal dependence upon unreason. (shrink)

MODERN GERMAN PHILOSOPHY PRESENTS A PECULIAR PUZZLE to the historian of ideas. For most of the early modern period, philosophers throughout Europe had allied themselves with the Enlightenment in its self-proclaimed struggle against dogma, superstition, and ignorance. Yet beginning in late eighteenth century Germany, this situation began to change—so much so that by the early decades of the twentieth century, Germany had become the undisputed home of the philosophical Counter-Enlightenment. If today the most celebrated Counter-Enlightenment figures hail from France or (...) Italy, that should not obscure the fact that the ideas of such authors as Derrida and Foucault, Vattimo and Virilio descend directly from the writings of Nietzsche and Heidegger. All of these theorists are united in their opposition to the Enlightenment and what they see as its detrimental social and political effects in the modern world. Moreover, all of them deny the core assumptions of the Enlightenment: the possibility and goodness of rational discourse dispelling darkness and mystery from human life. Hence, their writings tend to take the form of deconstructive commentaries on seminal texts from the Western philosophical and literary traditions or radically critical analyses of the social and intellectual practices common to the post-Enlightenment world. Above all, these works claim to show that what might superficially appear to be examples of disinterested argument and rational impartiality in those texts and practices are, instead, attempts at violating, marginalizing, delegitimizing, and dominating the “other”—with the “other” defined as the nonrational, unusual, different, or abnormal dimensions of human life and experience. The role of the Counter-Enlightenment theorist is to liberate the “other” from its subjugation at the hands of reason by exposing the myriad ways in which all supposedly enlightened discourses and practices are themselves permeated by the “other” and thus always one step away from collapsing under the weight of their own incoherence. In other words, Counter-Enlightenment philosophy seeks to expose reason’s own inevitable and fatal dependence upon unreason. (shrink)

Un des enjeux actuels du traitement sémantique des corpus textuels concerne la nécessaire tentative de contrôle et d’objectivation de l’intertexte. Les corpus réflexifs, que nous définissons dans cet article, poursuivent cette exigence d’objectivation et de mise en forme des ressources sémantiques et interprétatives, en se proposant d’être, dans la mesure du possible, des tout-textuels sémantiquement auto-suffisants – c’est-à-dire des univers interprétatifs clos, définis parmi d’autres – pour une exploitation certes pas exhaustive, mais raisonnable et raisonnée du texte.

Un des enjeux actuels du traitement sémantique des corpus textuels concerne la nécessaire tentative de contrôle et d’objectivation de l’intertexte. Les corpus réflexifs, que nous définissons dans cet article, poursuivent cette exigence d’objectivation et de mise en forme des ressources sémantiques et interprétatives, en se proposant d’être, dans la mesure du possible, des tout-textuels sémantiquement auto-suffisants – c’est-à-dire des univers interprétatifs clos, définis parmi d’autres – pour une exploitation certes pas exhaustive, mais raisonnable et raisonnée du texte.

It is at this juncture that post-modernism in the science field lacks that remaining piece of discipline, accepting the existence of an absolute, inner fabric of creative intelligence that is responsible for the vibratory formation of all physical world phenomena. It is for this reason that science alone will not find a viable answer of how the universe was created. Thus far, the science hierarchy has supplied us with theories that are totally incompatible with the belief that the universe had (...) an origin connected to a creative force. Their contradictions come as a result of their atheistic/agnostic beliefs. It is the time in our evolution to make a changing of the guard. We need a new paradigm, a practical application that people can make sense of and find valuable in their daily lives. (shrink)

In visual science the term filling-inis used in different ways, which often leads to confusion. This target article presents a taxonomy of perceptual completion phenomena to organize and clarify theoretical and empirical discussion. Examples of boundary completion (illusory contours) and featural completion (color, brightness, motion, texture, and depth) are examined, and single-cell studies relevant to filling-in are reviewed and assessed. Filling-in issues must be understood in relation to theoretical issues about neuralignoring an absencejumping to a conclusionanalytic isomorphismCartesian materialism, a particular (...) neural stage that forms the immediate substrate of perceptual experience enactiveanimatesubpersonal” considerations about internal processing, but rather by considerations about the task of vision at the level of the animal or person interacting with the world. (shrink)

The paper examines the emphasis on knowing the inner life of Jesus by a prominent 19th century Liberal Protestant, and Albert Schweitzer's decisive blow to the Life of Jesus movement at the beginning of the 20th century. It gives critiques to both the former and the latter, and identifies the approach of the Liberal Protestants as ‘subjective’ in two senses. While the subjectivity of an interpreter can pose problems in the interpretation of Jesus, it is maintained that the possibility of (...) knowing some aspects of the subjectivity of Jesus cannot be ruled out a priori. A method of correlation is suggested to give a more objective and connected interpretation of Jesus' outer words/actions and his mind. (shrink)