Epistemologias: Nesta obra, além dos capítulos de cunho epistemológico e antropológico, estão incluídos textos que problematizam a colonialidade e a decolonialidade. Essas concepções dinamizam a aproximação do pensamento crítico mundial a partir do lugar de reflexão dos(as) autores(as) dos continentes africano e latino-americano. Os temas abordados discutem a função que o racismo epistêmico desempenhou na reprodução de privilégios na estrutura social do pensamento contemporâneo. Assim, pressupostos epistemológicos aqui trabalhados sinalizam uma visão de mundo e de ser humano. Os apreciadores de (...) uma boa leitura identificarão nos quatro eixos (Filosofia, Bioética, Teologia e Direitos humanos) novos horizontes e o rompimento de fronteiras da afrocentricidade e ancestralidade epistemológica do pensamento diaspórico. -- Pucpress. (shrink)

tome 1. mentalités et diversité culturelle du dos -- tome 2. derrière soi, l'ombre et la lumière.

If one were to arrange the history of the ideas of violence and aggression in periods, the first would be that in which such evils were accepted as an integral part of cosmic history. I refer to what we know of Zoroastrianism. According to this complex of ideas there is a constant battle going on between the forces of evil and those of good, a battle whose ground extended to the limits of the universe. Little if anything is known of (...) the sources of this cosmology but judging from appearances it looks as if they were the frank acceptance of the empirical observation that evil is an active force, autonomous and normally present in all human affairs. History would seem to be the result of an ever-living struggle between evil and the good. That the two sets of contradictory forces are given divine names, Ahura-Mazda and Ahriman, is of no importance here. What is of importance is the acceptance of the evil powers as something inevitable and the relegation of the triumph of goodness to the infinitely remote future. (shrink)

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This article proposes to examine some theories of non-religious spirituality in light of the growing phenomenon of those individuals who declared themselves as having "no religion" by Brazilian religious census conducted in 2010 by the Brazilian Institute of Geography and Statistics (IBGE). The intention here is to identify how the poetic question presents itself as the fundamental element of these proposals about spirituality for authors, since beauty is part of the spiritual quest, as in: Viktor Frankl and existential religiosity grounded (...) in the search for meaning in life; Marià Corbí and his non-religious or secular spirituality; Robert Solomon and his spirituality for skeptics, and André Comte-Sponville and his atheistic spirituality, or spirituality without God. From there, we then present the perception of spirituality in the poetry of the thought of Jean Paul Sartre, primarily in his work “what is Literature?”. (shrink)

There are certain terms which, for reasons no longer discoverable, have taken on an emotional force which impels people either to admire what they seem to stand for or to dislike it. Among such terms are the temporal and the eternal, the dynamic and the static, the unified and the multiple, the universal and the local. At the present time to say that a work of art, for instance, has been “universally admired” is presumably also to say that it is (...) better than one which is admired only in France or Italy or the United States. To say that courage or truthfulness or charity have always been “highly esteemed” is also to say that they are inherently nobler qualities than, for example, originality or wit, which are highly esteemed only in certain epochs. It is this curious aura of emotivity which Professor A. O. Lovejoy in one of his ingenious terminological inventions once called “metaphysical pathos.” “Metaphysical pathos” is not merely the name for the power which terms have of stimulating pleasant emotions, of making men feel that the things they name are good. It may also be of an unpleasant sort. It may induce dislike as well as admiration. Where one man speaks of the dynamic with something approaching awe, another calls it “aimless striving” or “spiritual restlessness,” forgetting that only a hundred and fifty years ago the German Romantic philosophers could think of no nobler end of man than striving for striving's sake. Hence it is always useful and for the most part necessary to look closely at those abstractions by means of which we justify our programs. It is for this reason that it may be well to examine one of our own sacred words, “tradition,” which seems to have replaced even that perennial favorite of the poets, “nature.”. (shrink)