Husserl on the Ego and its Eidos (Cartesian Meditations, IV) ALFREDO FERRARIN THE THEORY OF the intentionality of consciousness is essential for Husserl's philosophy, and in particular for his mature theory of the ego. But it runs into serious difficulties when it has to account for consciousness's transcendental constitution of its own reflective experience and its relation to immanent time. This intricate knot, the inseparability of time and constitution, is most visibly displayed in Husserl's writings from the 192os up (...) to the notion of the eidos ego in the fourth Cartesian Meditation. In this paper I want to dwell on the most problematic aspects of this theory. After a few preliminary remarks about the intentionality of consciousness (sec- tion 1), I try to place the theory of the substrate of habitualities in the context of Husserl's evolution on the issue of the reflection of the ego on itself (section ~). I briefly follow the threads of Husserl's shifting position from the Logical Investi- gat/ons and Ideas I to Ideas II, the Cartesian Meditations and the Cr/s/s. I indicate Husserl's works are quoted with the following abbreviations: CM = Cartesiani.~he Meditationen, Husserliana Bd. I, hrsg. v. S. Strasser (Den Haag, 195o); Carte- s/an M~, trans. D. Cairns (Dordrecht, 196o ) SW = Husserl, Shorter Works, ed. P. McCormick and F. Elliston (Notre Dame, 198a) IZ = Zur Phttnomenologie des inneren Zeilheun~tseim (z 893-z 917), Husserliana Bd. X, hrsg. v. R. Boehm (Den Haag, 1966 ) Ideen I = ldeen zu einer reinen Ph~nomenologie und ph~nomenologischen Philosophic, Husserliana Bd. III, hrsg. v. W. Biemel (Den Haag, t95o); Ideas I, trans. F. Kersten (The Hague, Boston, Lancaster, s983) ldeen// = ld., Hussefliana Bd. IV, hrsg. v. M. Biemel (Den Haag, 1952); Ideas I1, trans. R. Rojcewicz and A. Schuwer (Dordrecht, Boston, London, x 989) FTL = Forma/e und transzendenta~ Log/k, Husserliana Bd. XVII, hrsg. v. P. Janssen (Den Haag, t974) Kr/sh = Kr/s/s der europ~/schen W/ssen~haften, Husserliana Bd. VI, hrsg. v. W. Biemel (Den Haag, 1954) I wish to express my gratitude to Pierre Kerszberg and Alessandra Fussi for their helpful com- ments on an earlier draft of the paper, and to Graham Harman for checking the final version of my English text. [645] 646 JOURNAL OF THE HISTORY OF PHILOSOPHY 32:4 OCTOBER 1994 some historical antecedents, in particular Aristotle, of Husserl's theory of abid- ing properties which, as far as I can see, have not been pointed out before. Husserl's Entwicklungsgeschichte on the topic of the pure ego has already been the object of important scholarly works, of which Kern's 1964 Husserl und Kant seems to me the best example. But what the secondary literature does not do is develop thematically the ambiguities of Husserl's definitions of consciousness and temporality in a unitary and comprehensive way. While I follow the lead of Berger, Broekman, Kern, Marbach,' and others, I find that their work does not sufficiently stress the difficulties at the core ofintentionality and reflective time- consciousness. Therefore, although section 2 is a necessary presupposition for drawing some critical conclusions in the final two sections, it does not exhaust my theme. After clarifying the peculiarity of the notions of essence, intuition, tran- scendental and apriori, as well as their irl:educibility to a Kantian meaning, I turn to the "de facto transcendental ego" resulting from eidetic variation (section 3) in order to introduce an examination of temporality. The difficul- ties in the twofold requirement, namely, that consciousness be the identical subject of its Erlebnisse and be synthetically unified in time, concern the unity, primacy, and mutual relation of time and consciousness in the constitution of our experience. They have been heady pointed out by Ricoeur in his commen- tary on the Cartesian Meditations. But what I want to argue in section 4, going beyond Ricoeur's text, is that the tension between temporally constituted and constitutive consciousness in the ego's reflection on its own retentions and protensions does not simply make the question of time ambiguous, but has crucial and problematic bearings on the very definition of consciousness as intentionality. In this respect... -/- . (shrink)

This text is an interview given by Prof. Dr. Alfredo Pereira Jr. to Leonardo Ferreira Almada, on the occasion of the call for publication of interviews with different Brazilian philosophers. In response to the goal of the Trans/Form/Ação journal call, we sought to carry out an interview in which a PhD professor with an established career presents some elements of his personal and academic stories, as well as clarifies important points of his research, some of his theses and vision (...) of the world based on questions asked by another professor, a historical research partner, and in-depth knowledge of the interviewee’s career. (shrink)

Pour introduire à l’article de Lewis et Langton sur la définition des propriétés intrinsèques, il faut rappeler que les propriétés intrinsèques diffèrent d’autres notions comme les propriétés essentielles, les propriétés monadiques, les propriétés catégoriques, les propriétés qualitatives. Les propriétés intrinsèques sont définies selon David Lewis à partir de la notion plus primitive de propriété « naturelle », ce qu’il a continué à modifier jusqu’à des textes plus récents.

We examine the extent to which host country income inequality influences multinational enterprises’ (MNE) expansion strategy for foreign production investment, depending on their specific strategic objectives. Applying a transaction cost framework, we predict that national income inequality has an inverted U-shaped relationship with foreign production investment. As inequality increases, MNEs accrue lower transaction costs arising from interactions with various local actors, leading to higher probability of investment. As income inequality increases further, its effect on location attractiveness will become negative, as (...) its attraction effect is increasingly offset by additional monitoring, bargaining, and security costs owing to the more fractious nature of high inequality societies. In addition, we suggest that the impact of income inequality is contingent on investment objectives: The inverted U-shaped relationship is stronger for efficiency-seeking investment but weaker for market-seeking and competence-enhancing investments. We find substantial support for our hypotheses through an analysis of 27 years (1986-2012) of data on Japanese MNEs’ overseas production entries. (shrink)

Este articulo pretende brindar elementos sobre el tema de las identidades puestas al servicio de proyectos políticos y económicos. Es, conforme a una costumbre de quien firma este artículo, un diálogo entre el pasado y el presente, a la vez que se hace un esfuerzo de contextualización. El patriotismo emerge como coartada de intereses económicos, dejando una cauda de odios, sobre los que se debe pensar y contribuir a actitudes de hermanamientos. Esta colaboración se centra en el nuevo colonialismo hispano, (...) de índole ultraconservador, aunque no están exentas otras fuerzas del espectro político. El trabajo, sobre todo, se centra en colaboraciones periodísticas críticas del ultraconservadurismo, por lo que se inscribe en un análisis de medios de comunicación. A modo de tipologías de fuentes podemos resaltar el texto de la BBC que muestra la preocupación hispana sobre la postura del Gobierno de Biden que recuerda la vieja pugna hispanismo-panamericanismo; el texto de Miriam Hernández Reina como asiento referencial de los nuevos aires de la ultraderecha española en América Latina; la combinación de los intereses políticos y económicos de dicha tendencia política en clave colonial, así como las preocupaciones del mundo de las izquerdas y ciertas pautas a seguir para contrarrestar la influencia creciente de la extrema derecha en las redes sociales. (shrink)

The Critique of Pure Reason—Kant’s First Critique—is one of the most studied texts in intellectual history, but as Alfredo Ferrarin points out in this radically original book, most of that study has focused only on very select parts. Likewise, Kant’s oeuvre as a whole has been compartmentalized, the three Critiques held in rigid isolation from one another. Working against the standard reading of Kant that such compartmentalization has produced, The Powers of Pure Reason explores forgotten parts of the First (...) Critique in order to find an exciting, new, and ultimately central set of concerns by which to read all of Kant’s works. Ferrarin blows the dust off of two egregiously overlooked sections of the First Critique—the Transcendental Dialectic and the Doctrine of Method. There he discovers what he argues is the Critique’s greatest achievement: a conception of the unity of reason and an exploration of the powers it has to reach beyond itself and legislate over the world. With this in mind, Ferrarin dismantles the common vision of Kant as a philosopher writing separately on epistemology, ethics, and aesthetics and natural teleology, showing that the three Critiques are united by this underlying theme: the autonomy and teleology of reason, its power and ends. The result is a refreshing new view of Kant, and of reason itself. (shrink)

This paper draws on previous research carried out by the author on the educative relationship between teacher and student in schools and universities, in order to enrich it with further studies and considerations on distance learning. The author uses the phenomenological method, assuming the point of view of both members of the relationship (student and teacher). The general characteristics of the relationship (reciprocity, asymmetry, and verticality) and the differences between the two parties involved (age and/or developmental stage, educational role, mastery (...) of the discipline, and institutional role) remain, but are articulated differently: this mainly happens, because in distance learning the perception of the body of the other person is partial or absent, hindering the phenomena of pairing and empathy. It is thus shown that distance learning cannot replace face-to-face teaching, however, it is able to support and supplement it. (shrink)

This paper aims to find, in Merleau-Ponty’s late thinking, a definition of the virtual which aligns with the latest advancements in digital technology while avoiding a reduction to the digital realm or a stark opposition to reality. The virtual is considered as a crucial characteristic in Merleau-Ponty’s late ontology, especially in The Visible and the Invisible, where a “virtual focus” or “virtual center” of the flesh is introduced. The argument posits that Merleau-Ponty’s monism of the flesh results in a dynamic (...) view of virtuality, with significant ontological implications that reshape the relationship between the digital and the analogue. Merleau-Ponty’s concept of the virtual is defined by several key features: it applies to a monist perspective on reality, to a dynamic relationality between dialectic poles, and to the fabric of reality. This interpretation of the virtual implies a divergence from the digital, as virtuality belongs to the whole spectrum of reality. (shrink)

Key representatives of the dialectical tradition, Hegel and Adorno conceived philosophy as a critical tool, directed both at the naive realism of ordinary reason and the more sophisticated realism of modern scientific discourse. For the two authors, philosophy’s main task is to question received ideas and practices and to expose their underlying contradictions, thereby enabling meaningful forms of cultural and political change. But while for Hegel this procedure takes the form of a systematic enquiry, leading from a spurious to a (...) true account of reality, Adorno rejects the idea that reason and reality can be reconciled. On the one hand, he praises Hegel for having developed a truly dialectical form of criticism, set into motion by the immanent unfolding of reality’s intrinsic contradictions. On the other hand, he views Hegel’s emphasis on systematic integration as a form of dogmatism, which must itself be criticized. Instead of a ‘positive’ or ‘closed’ dialectic, fuelled by the expectation of a final overarching synthesis, Adorno calls for a ‘negative’ or ‘open’ dialectic, radically averse to all forms of unification. In doing so, however, he is led to question the very limits of conceptual reason, leaving criticism vulnerable to new forms of attack. (shrink)

This paper discusses the possibility of the phenomenon of empathy between humans and robots, starting from what happens during their eye contact. First, it is shown, through the most relevant results of HRI studies on this matter, what are the most important effects of the robot gaze on human emotions and behaviour. Secondly, these effects are compared to what happens during the phenomenon of empathy between humans, taking inspiration from the studies of Edmund Husserl and Edith Stein. Finally, similarities and (...) differences between human-human and human-robot empathy are conceptualized through Merleau-Ponty’s idea of flesh, which is the extended bodily element of the world. If there is a common concept of body, including both machine-bodies and living bodies, then a transcorporeal analogy takes place, thus explaining why the phenomenon of empathy occurs both in human-human and human-robot interactions. (shrink)

Although Hegel is increasingly recognized as an important figure in the history of political economy, his economic views are never strictly economic. In contrast to other modern thinkers, his primary concern is not the economic efficacy of different practices or institutions but the extent to which they enable and promote the development of human freedom. In this article, I argue that Hegel's pioneering critique of modern liberal economy plays out simultaneously at a more empirical level, corresponding to the properly economic (...) dimension of his analysis, and at a deeper, logical level, which grounds and guides his position. Moreover, I argue that the tendency to favour the first of these levels, found in most of the literature on Hegel's economic thought, reduces the Philosophy of Right's main argument to a more or less vigorous plea for economic interventionism. Against this kind of reading, I show that a renewed focus on the text's logical structure reveals a different and more radical philosophical proposition, which has yet to be fully acknowledged. In particular, I argue that Hegel's dialectical logic leads him beyond the liberalism‐interventionism debate, towards a qualitatively different conception of social and economic relations. (shrink)

Friedrich Nietzsche e a crítica da subjetividade cartesiana O nome de Descartes aparece várias vezes nas obras publicadas e nos fragmentos póstumos de Nietzsche. As considerações do filósofo alemão são quase sempre críticas e recuperam, embora com um diferente juízo de valor, a interpretação do pensamento cartesiano fornecida pela tradição idealista. Nesta perspetiva, Descartes é considerado o pai do racionalismo ocidental, o pensador que teria colocado o cogito no centro da representação. A este respeito, analisar criticamente a leitura nietzschiana não (...) significa só questionar a validade da sua interpretação, mas pôr em causa os mesmos cânones da modernidade filosófica. Palavras-chave: Nietzsche; Descartes; Cogito; Idealismo alemão; Heidegger; Modernidade. Friedrich Nietzsche et la critique de la subjectivité cartésienne Résumé: Le nome de Descartes apparait plusieurs fois dans les œuvres publiées et dans les fragments posthumes de Nietzsche. Les considérations du philosophe allemand sont presque toujours critiques et reprennent, même si avec un diffèrent jugement de valeur, l’interprétation de la pensée cartésienne fournie par la tradition idéaliste. Dans cette perspective, Descartes est considéré comme le père du rationalisme occidental, à savoir, le penseur qui aurait placé le cogito au centre de la représentation. À cet égard, analyser de façon critique l’approche de Nietzsche n’implique pas seulement mettre en question la validité de son interprétation, mais aussi remettre en cause les canons de la modernité philosophique. Mots-clés: Nietzsche; Descartes; Cogito; Modernité. Friedrich Nietzsche e the criticism of Cartesian subjectivity Abstract: Descartes’ name appears several times in Nietzsche’s published works and in his posthumous fragments. The considerations of the German philosopher are almost always critical and resume, although with a different value of judgement, the interpretation of Cartesian thought provided by Idealistic tradition. In this perspective, Descartes is considered as the father of Western Rationalism, namely, the author that would place the cogito at the center of representation. In this regard, to critically analyzing Nietzschean approach toward Descartes it does not only imply to questioning the validity of his interpretation, but also to questioning the very same canons of philosophical modernity. Keywords: Nietzsche; Descartes; Cogito; Modernity. (shrink)

This paper focuses on Levinas’ concept of ipseity and on its change between the 1960’s and the 1970’s, arguing that this change implies the undoing of the subject. In Totality and Infinity (1961), ipseity is considered as the deep core of the I, whereas, in Otherwise Than Being (1974), it is the other person inside the self. Levinas also theorizes another kind of other-in-the-same, which is illeity, the trace of God inside the human soul. It is shown that illeity is (...) not problematic for the subject, since it does not cause its undoing. Furthermore, it is argued that ipseity, in Otherwise Than Being, is not a mere opening to alterity, but a source of alienation. Finally, it is shown that Levinas starts to change his mind on ipseity in 1968 (“Substitution”), however this modification becomes clear only in 1970 (“No Identity”). (shrink)

This paper examines the new forms of labour exploitation introduced by delivery platforms and proposes key insights for interpreting the exercise of power in the digital economy. Additionally, it explores the repertoire of democratic counter-conducts that gig economy workers have deployed in Spain and other parts of Europe to counteract the deterioration of their working conditions: practices of ‘savage’ democracy, cooperative associations, and legal struggles for the formalisation of their labour activity. The aim is to apply the conceptual tools from (...) social philosophy and democratic theory to understand one of the most emblematic manifestations of contemporary labour precarity, as well as to dignify the precarious revolutions that attempt to confront it. (shrink)

Entre os muitos textos em que Leibniz introduz e apresenta o princípio de razão suficiente está, como se sabe, o do parágrafo 7 dos Princípios da Natureza e da Graça. O texto diz: "Jusqu'icy nous n'avons parlé qu'en simples Physiciens : maintenant il faut s'elever à la Metaphysique, en nous servant du Grand Principe, peu employé communement, qui porte que rien ne se fait sans raison suffisante, c'est à dire que rien n'arrive, sans qu'il soit possible à celuy qui connoitroit (...) assés les choses, de rendre une Raison qui suffise pour determiner, pourquoy il en est ainsi, et non pas autrement. Ce principe posé, la premiere question qu'on a droit de faire, sera, Pourquoy il y a plustôt quelque chose que rien? Car le rien est plus simple et plus facile que quelque chose. De plus, supposé que des choses doivent exister, il faut qu'on puisse rendre raison, pourquoy elles doivent exister ainsi, et non autrement". O texto é evidentemente muito denso e inclui uma enorme multiplicidade de aspectos que deveriam ser analisados, por exemplo, o pouco uso que se faz de um princípio que, todavia, está sempre presente em tudo o que pensamos e fazemos; o facto de ter de haver uma razão para haver algo e para haver o que há; o facto de o nada ser mais fácil do que o ente; que se entende, afinal, por razão, que é que queremos dizer quando dizemos que há razão para qualquer coisa; que é que a noção de suficiência acrescenta à noção de razão, etc. O problema é, aliás, bem actual. D. Parfit, em On What Matters, escreve logo na primeira página do primeiro capítulo: "It is hard to explain the concept of reason, or what the phrase 'a reason' means. Facts give us reasons, we might say, when they count in favour of our having some attitude, or our acting in some way. But 'counts in favour of' means roughly 'gives a reason for'. Like some other fundamental concepts, the concept of a reason is indefinable in the sense that it cannot be helpfully explained merely by using words". Ou seja, não é claro a que é que corresponde a noção de razão, e apesar de Parfit ignorar tranquilamente o que a tradição pensou sobre o assunto, pode valer a pena regressar a Leibniz, também porque Leibniz se vangloria com frequência de dizer que o princípio de razão suficiente é o seu princípio. (shrink)

El tema de las relaciones entre ciencia y religión es central en la obra de Ruse. No se trata de una mera curiosidad o de una cuestión tratada tangencialmente, sino que está en el corazón de sus preocupaciones intelectuales e incluso vitales (sección 1). Hay que señalar, además, que la actividad de Ruse coincide con una cierta encrucijada histórica, en la cual se enfrentan dos posiciones extremas y mutuamente hostiles, el creacionismo, por una parte, y el nuevo ateísmo, por otra (...) (sección 2). Para entender las propuestas respetuosas, matizadas y constructivas que hace Ruse, hay que situarlas en un marco teórico complejo, donde sean posibles actitudes menos burdas que el simple enfrentamiento (sección 3). Quizá la fórmula que mejor recoge las ideas de Ruse en este dominio sea la de “existencialismo darwinista”, como él mismo propone (sección 4). Por último, presentaré un resumen conclusivo de lo hallado (sección 5). (shrink)

Nel presente scritto, l’attività di insegnamento filosofico viene sottoposta ad interrogativi riguardanti gli elementi che la caratterizzano, ovvero ciò che viene insegnato, chi insegna e a chi si insegna. Nasce così una riflessione teoretica su tre concetti basilari, ovvero la filosofia, il soggetto e l’altro. Attraverso le suggestioni di grandi pensatori, in primis l’Heidegger di Essere e Tempo, ma anche Platone, Aristotele, Cartesio, Deleuze e Levinas, vengono proposte possibili definizioni dei concetti suddetti. La filosofia viene così considerata in senso statico, (...) come sentiero diretto al sapere, e dinamico, come prassi sempre rinnovantesi. Per quanto riguarda il “chi”, una volta stabilito che, per natura o necessità ontica, ogni uomo tende al sapere, viene definito il soggetto in grado di insegnare la filosofia ad altri. Questi può essere sia il semplice studioso di filosofia, che il filosofo vero e proprio. La differenza tra i due si configura come segue: il primo si occupa solo della conoscenza di sentieri già tracciati, il secondo ne traccia anche di nuovi. Il destinatario dell’insegnamento filosofico si configura, invece, come alterità a cui la soggettività docente deve relazionarsi. Si giunge pure qui ad una definizione duplice, ovvero dell’allievo come semplice conoscente, la cui componente attiva è limitata alla ricezione dei contenuti, e dell’allievo come praticante, che sperimenta vari metodi e si mette in gioco nella teoresi. Vengono infine delineate possibili configurazioni in base a queste tre coppie di concetti, configurazioni che, a propria volta, diventano molteplici nelle realtà singolari. (shrink)

El artículo parte de la preocupación de saber cómo se está desarrollando la formación de investigadores en las universidades brasileñas. Una primera dificultad que se coloca es el predominio de un abordaje segmentado de la investigación científica. Eso lleva a un cuestionamiento sobre si particularmente las asignaturas de metodologías sirven para formar investigadores. Entre diversas dificultades, se incluyen desde aspectos epistemológicos hasta los impactos de las asignaturas metodológicas sobre la formación de los investigadores. Se cuestionan las estructuras de las disciplinas, (...) su relación con las metodologías, y las relaciones entre enseñanza metodológica y prácticas de investigación. Lo que está en juego es la formación de científicos sociales críticos en que se cuestionen diferentes separaciones extremamente rígidas de los procesos de formación.The present article focuses on the concern to know how the process of preparing investigators at Brazilian universities is being developed. One of the first difficulties being dealt with involves the predominant of segmented approach of the scientific investigation. This leads to the questioning of methodologies used to prepare these investigators. Among other several difficulties, the epistemological aspects up to the methodological ideas on the preparation of investigators are included. The structures of the subjects, their relation to the methodologies and the relations between methodological teaching and investigation practices are questioned. The preparation of critical social scientists in which extremely rigid different separations from the preparation processes is at stake here. (shrink)

LA JUVENTUD CONSUMIDA: REPRESENTACIONES DE LO JUVENIL EN EL DISCURSO PUBLICITARIO.

For more than a century, the historiography of Mexican independence had reached a consensus. There were, of course, debates, but the core of the interpretations seemed to be the same: the Mexican people, dominated by a foreign power, fought for their independence under the leadership of a group of enlightened Creoles, influenced by French revolutionary ideas and Americans. This consensus could not be sustained in the light of research on the social history of the colonial period. In the1990s, the new (...) historiography framed the process of independence in the Hispanic revolutions. They approached the social groups that participated in that civil war. Although there is a plurality of historiographical themes and interests, in the 21st century, appeared a new consensus that, perhaps, should be broken as happened with the previous one. (shrink)

According to the semantic view of computation, computations cannot be individuated without invoking semantic properties. A traditional argument for the semantic view is what we shall refer to as the argument from the cognitive science practice. In its general form, this argument rests on the idea that, since cognitive scientists describe computations (in explanations and theories) in semantic terms, computations are individuated semantically. Although commonly invoked in the computational literature, the argument from the cognitive science practice has never been discussed (...) in detail. In this paper, we shall provide a critical reconstruction of this argument and an extensive analysis of its prospects, taking into account some ways of defending it that have never been explored so far. We shall argue that explanatory considerations support at best a weak version of the argument from the cognitive science practice, according to which semantic properties concur with formal syntactic properties in individuating computations in cognitive science, but not a strong version, according to which computation individuation in cognitive science is semantic as opposed to formal syntactic. (shrink)

The objective of this study is to provide insight into culinary systems. Each culture expresses its own identity through the way in which it transforms food into an elaborated cuisine. The phases of a cooking process start with the choice of ingredients, their preparation, their processing, how they are served, and how they are eaten. Each of these phases makes it possible to understand the semiotic and social behavior of a human group in the moment they choose to prepare and (...) eat a particular food. Therefore, this article contains a contrastive analysis of how Mexican, Texan, and Italian cuisines show how spicy and hot food is interpreted depending on the values that ​​are given to it in regards to being considered a dish, a spice or a vegetable. It bases its analysis on the mechanisms built around the meaning of chile in order to express cultural characteristics and differences. The recipes and their narrative processes, in addition to the use of color, allow the identification of parameters to describe the various cuisines through recipes books. (shrink)

Philosophers of perception frequently assume that we see actual states of affairs, or facts. Call this claim factualism. In his book, William Fish suggests that factualism is supported by phenomenological observation as well as by experimental studies on multiple object tracking and dynamic feature-object integration. In this paper, I examine the alleged evidence for factualism, focusing mainly on object detection and tracking. I argue that there is no scientific evidence for factualism. This conclusion has implications for studies on the phenomenology (...) and epistemology of visual perception. (shrink)

Neste livro, o autor percorre seis séculos de história da civilização ocidental em busca dos momentos decisivos da luta intelectual entre dominados e dominadores. Atento às formulações da tradição hegeliano-marxista e sem descartar os clássicos da Sociologia, Alfredo Bosi investiga a dinâmica de antagônicos, discursos que moldaram a feição da sociedade, bem como suas singularidades culturais. Na primeira parte, Alfredo Bosi discorre sobre alguns autores das áreas de filosofia, política e literatura universais, destacando as estratégias contraideológicas que utilizaram (...) para combater o pensamento hegemônico. Em seguida, volta-se para o Brasil analisando as interseções com a cultura ocidental e detendo-se em figuras, como Joaquim Nabuco e Celso Furtado. O capítulo final tenta desatar o nó ideológico que reconhece na obra de Machado de Assis. (shrink)

Un día de verano en medio de un insólito vendaval murió mi madre. Fue una extraña tarde de junio de torrencial lluvia y abrumadores rayos. “Tiene poca lividez, pero está muerta”, dijo el médico luego de auscultarla, tomarle el pulso, mirarle el reflejo pupilar a la velocidad de la luz y concluir: “Muerte súbita. Feneció de un ataque al corazón”.

This is a reply to Gipps' commentary on my 'The Concept of Mental Disorder'.