Introduction Context: In Portugal assisted death was approved in February 2020 by the Parliament, although the law is not yet in force. Objectives To find out what doctors think about those practices. Methods A link to a questionnaire was sent by email three times, at intervals of one week, to the doctors registered in the Northern Section of the Portuguese Medical Association, before the Parliamentary approval. Results The questionnaire was returned by 1148 physicians. A minority of doctors would practice a (...) form of assisted death under the present law or if it was legalized, but a higher percentage think that euthanasia should be legalized, and more would like to have that option if they themselves were in a terminal phase of a disease. Religion has a strong influence on the attitudes of doctors, so too does their contact with patients in a terminal phase, as doctors who deal with more patients with far advanced diseases are more likely to be unfavorable to assisted death. On the other hand, younger doctors are more in favor of these practices. Conclusion The small percentage of questionnaires sent back is a weakness in this study and casts doubts on the generalizability of the conclusions. However, this is, so far, the best approximation to the opinions of Portuguese doctors on assisted death. (shrink)

Background Doctors often deal with end-of-life issues other than assisted death, such as incompetent patients and treatment withdrawal, including food and fluids. Methods A link to a questionnaire was sent by email three times, at one-week intervals, to the doctors registered in the Northern Section of the Portuguese Medical Association. Results The questionnaire was returned by 1148 (9%) physicians. This study shows that only a minority of Portuguese doctors were willing to administer drugs in lethal doses to cognitively incompetent patients (...) at the request of a family member or other close person, and even less would do it on their initiative. Most doctors favored the withdrawal of life support measures in advanced and progressive diseases at the patient’s request. Still, much fewer doctors agreed with the suspension of supportive life measures at the request of a family member, another close person, or by their own unilateral decision. However, fewer agreed with that action concerning the rest of the food and fluids. Portuguese doctors favor the administration of drugs for suffering control, even foreseeing they could shorten life. Conclusion Most doctors in this study respect patients’ autonomy but disagree with measures decided by others that have an impact on patients’ survival. They also agree with the administration of drugs for suffering control, even considering the possibility of shortening life. (shrink)

O presente artigo constitui, antes de mais, uma exposição da tentativa feita por Maurice Merleau-Ponty de sistematização de um método psicológico convergente com algumas das principais metas estabelecidas pela Fenomenologia de inspiração husserliana. Constatando de que modo o autor da Fenomenologia da Percepção considera os diversos âmbitos da cultura, a começar pela arte e pela psicanálise, como indicadores da decadência do cartesianismo, o artigo analisa o estatuto da ciência justamente como uma das esferas culturais das quais é possível extrair categorias (...) que exprimam de forma mais precisa e rigorosa o real, mostrando-se de que modo as investigações científicas são indispensáveis para uma identificação dos temas a serem filosoficamente tratados, pois os dados obtidos por tais pesquisas são imprescindíveis para o trabalho filosófico enquanto tal Neste sentido, o autor propõe uma relação entre Filosofia e Ciência que não é mais uma relação de hierarquização, tal como defendia Husserl, mas sim uma de complementaridade, tal como defendia Bergson. Com efeito, postulando-se a não necessidade de fragmentar o real para que se legitime um tal acordo, ou seja, dado que a cisão entre o espiritual e o material não pode mais ser mantida, o artigo sublinha a absoluta necessidade de que Filosofia e Ciência se encontrem. Por outras palavras, a integração entre ambas não depende de que uma e outra se refiram à mesma, e justa, metade da realidade, mas tão-somente que cada uma delas remeta para a mesma camada fenomenal, seja para descrever cientificamente os organismos em seu contacto com o meio seja para expor filosoficamente a nova ontologia ali contida. Em suma, o artigo mostra até que ponto, apesar de realizar a intenção bergsoniana de integrar explicação quantitativa e descrição qualitativa e assimilar a crítica de Husserl ao objectivismo, o método fenomenoló-gico não esgota a tarefa ontológica da filosofia. /// The present article analyzes de attempt made by Maurice Merleau-Ponty in order to systematize a psychological method convergent with some of the main goals established by the phenomenological movement issued from HusserL Taking into account the way in which the author of the Phenomenology of Perception considers the different realms of the cultural sphere, beginning with art and psychoanalysis, as special indicators of cartesianisms decadence, the article analyses the statute of science inasmuch as it is one of the cultural spheres from which it is possible to extract the categories that express in a more precise and rigorous way the real, whereby it is shown in what way scientific research is indispensable for an identification of the themes to be treated philosophically. In this sense, the author proposes a relation between Philosophy and Science that is no more one of hierarchysation, as defended by Husserl, but one of complementarity, such as defended by Bergson. By postulating that there is no longer a necessity for a fragmentation of the real so that such an accord between Philosophy and Science could be reached, and this precisely since there is no longer a way of maintaining a division between the spiritual and the material, the article underlines the necessity that Philosophy and Science must come together. In other words, the integration between the Wo no longer depends of the fact that one and the other refer to the same portion of the real, but only of the capacity that each one of them has of referring to the same set of phenomena, being that in order to achieve a scientific description of organisms in contact with the environment or being that in order to advance a philosophical exploration of the new ontology in it contained. Above all, the article shows the measure in which, regardless of the fact that the methodological approach of phenomenology realizes the bergsonian intention of an integration of quantitative explanation and qualitative description, it. cannot properly be said that such method exhausts the ontological task of Philosophy. (shrink)

Trata-se, neste artigo, de analisar o princípio fundamental ─ like effects prove like causes ─ sobre o qual Cleanthes, nos Diálogos sobre a Religião Natural de Hume, apoia sua defesa do argumento do desígnio, bem como examinar a estratégia argumentativa de Philo para enfraquecer paulatinamente a força do argumento defendido por Cleanthes.

Scientists often disagree on the best theory to describe a scientific event. While such debates are a natural part of healthy scientific discourse, the timeframe for scientists to converge on an ideal method may not always align with real-life knowledge dynamics. In this article, I use an event from the history of chemistry as inspiration to develop Agent-Based Models of epistemic networks, exploring method selection within a scientific community. These models reveal several situations where incorrect, simpler methods can persist, even (...) when substantial evidence supports a more complex method. This becomes particularly evident when different evidence-sharing timeframes are analyzed. The network structure connecting the scientists plays a crucial role in determining how and when convergence on the correct method is achieved, guided by real-world evidence. This framework provides a foundation for further exploration of scientists’ behavior in past and future discoveries, as well as how agents internalize scientific information. (shrink)

resumo Neste artigo, pre t e ndemos mostrar como a concepção de Merleau- Po nty acerca das relações ent re sujeito perceptivo e mu ndo muda no decorrer de sua obra. Em seu livro Fenomenologia da Percepção, public a do em 1945, Merleau- Ponty atribui a tal sujeito a capacida de de assimilar ade q ua da mente o ser do mu ndo. No ent a nto, no início dos ano s cinqüenta, seu estudo da obra do psicólogo Kurt Koffka (...) explicita alguns resultados incompatíveis com a atribuição de tal capacida de ao sujeito. Por fim, em O Visível e o Invisível , Merleau-Ponty reconhece que as capacidades de assimilação perceptiva do ser do mundo possuem limitações. palavras-chave percepção; mundo percebido; mundo geográfico; fé perceptiva; ser. (shrink)

A orientação filosófica de João Mendes Júnior, por E. de Figueiredo Ferraz.--Pressupostos filosófico-jurídicos da revisão constitucional, por T. Cavalcanti Filho.--A justiça como história, por R. Cirell Czerna.--As regras de trato social em confronto com o direito, por D. de Santis Garcia.--Estado e direito, por C. Ashcar.--Doutrinas interpretativas do fenômeno jurídico, por J. Cretella Júnior.

This work seeks to highlight the central role of the concept of death for a theory of non-sense and a psychoanalysis of meaning in Gilles Deleuze. It is important to note that Deleuze summons Blanchotian reflections and gives them centrality, prior to the creation of schizoanalysis with Felix Guattari, in the formation of an idea of psychoanalysis of meaning based on Difference and Repetition and Logic of Meaning. We seek to show how, in this proposal that articulates philosophy and psychoanalysis, (...) there is a transition from genital thinking to thinking about the outside, to which the concept of death also contributes to the elucidation. (shrink)

Na atualidade, parece não haver nenhuma outra categoria que goze de unanimidade tão generalizada e transversal, quanto o de pessoa. Nenhum discurso que pretenda estar em público de forma teórico, jurídico e politicamente correta coloca em questão sua nobreza, principalmente em seu nexo com o direito. Os direitos da pessoa são justamente sobre o quê não se deve tergiversar. No entanto, há um paradoxo incontornável do nosso tempo: nunca como agora, a nobreza da categoria de pessoa foi tão incensada, mas (...) também nunca como agora, tantas vidas humanas foram tão humilhadas pela fome, miséria, epidemias, exílios, etc. O objetivo desse texto é seguir uma trilha já aberta por alguns pensadores de matriz franco-italiana de crítica a essa unanimidade. (shrink)

O seguinte trabalho tem como objetivo retratar a materialização dos corpos na concepção de Judith Butler, a partir da influência de Michael Foucault e como isso se dá contemporaneamente. o texto _Corpos que importam – os limites discursivos do sexo_ retrata todo o movimento em torno da materialização do corpo através do pensamento de Butler, e das relações de poder perpetuadas historicamente por meio de discursos restritivos e normalizadores sobre os corpos. Será abordado também como a tradição filosófica influenciou nesse (...) processo. Veremos como isso tudo reflete na materialização dos corpos atualmente a partir de um cenário globalizado, pois sempre houve, ao longo da história, um movimento de abstração do mundo real, nele foi esquecido de pensar a partir das vivências sociais dos próprios sujeitos, tendo em vista que todo o corpo estrutural da filosofia foi desenvolvido no continente europeu onde os autores tinham claramente uma definição de subjetividade e de individuo, sendo o homem branco, com bom porte físico, alto e de olhos verdes, o padrão que se manteve durante toda a tradição. As mulheres, o povo negro, os LGBT+ e deficientes fugiam desse padrão estabelecido na época, dessa forma, eram invisíveis à reflexão e estavam colocados como abjetos. Torna-se importante pensarmos o processo de materialização a partir de novos prismas, como a globalização por exemplo. Esses são alguns fatores que refletem e refletirão no processo de materialização dos corpos e na construção de subjetividades hodiernamente, assim como no futuro. (shrink)

The data showed in this review exposes basic aspects that define organic foods and some factors that influence consumption by the population, ie, its production in the country and the motivations for the consumption of food produced in this system. This way of production, originated in the early decades in the 20th century, nowadays involves environmental, social and health aspects. Although the environment is a more evident aspect than other ones, economic output and potential beneficial to health are discussed further (...) in this description about organic foods. Brazil, has excelled in the growth of this type of farming, however holds the 6th position in the world and 2nd producer in Latin America, with grains and vegetables being the main products, although the livestock reaches the largest area. The consumption of these products is primarily motivated by the perception of organic food as healthier than other kinds of food. However, there are no conclusive studies about better nutritional value, where nutrient concentrations are often unchanged. In contrast the presence of more phytochemicals compounds and reduced pesticides’ content in vegetables, and lipid profile in animal products can justify the health benefits of the products obtained from the organic production system. (shrink)

Neste texto, tenta-se avaliar a dimensão do tema da passividade em algumas obras de Merleau-Ponty. Parte-se da análise de Husserl e acompanha-se a reflexão merleau-pontyana sobre a organização espontânea do sentido na vida do corpo e no exercício da fala.

L’auteur essaie de montrer que le paradigme anthropologique de l’incarnation, présenté par Thomas Csordas sous l’inspiration de Merleau-Ponty, entre autres, ne trouve pas de soutien dans la Phénoménologie de la perception, mais dans les textes intermédiaires de Merleau-Ponty . En plus, l’auteur propose que l’idée de perception informée culturellement, contenue dans ces textes, permet d’assouplir l’opposition entre conceptualistes et non-conceptualistes dans le débat contemporain sur la perception .The author tries to show that the anthropological paradigm of embodiment, put forward by (...) Thomas Csordas, who drew his inspiration from Merleau-Ponty among others, is not supported by Phenomenology of Perception but by the intermediate texts from Merleau-Ponty . In addition, the author proposes that the idea of culturally informed perception, comprised in such texts, allows us to minimize the opposition between conceptualists and non conceptualists in the contemporary debate on perception. (shrink)

This article explores the construction of offences as ‘accidental’ in police-suspect interactions. The data comprise audio-recorded investigative interviews, which were analysed using conversation analysis. In these interviews, suspects often do not explicitly state the nature of their defence when answering police officers’ questions; instead, suspects’ defensive practices or techniques are embedded in the narrative accounts they give of what happened, thus exhibiting rather claiming their ‘innocence’. My focus here is on a particular type of defence, namely, one in which suspects (...) portray an event as having been ‘accidental’. I show that this defence of ‘accident’ is associated with several discourse features including: building a plausible and trivial context in which the untoward incident occurred, describing the untoward action or series of actions, using impersonal or agentless constructions, and representing the disproportionality between the putative victim’s reaction and the aggressor’s untoward conduct. The accountability of these descriptions, however, does not rely on one unique feature, but rather on suspects’ ability to combine these features in such a way that each establishes the grounds for others. (shrink)

El objetivo de este estudio fue analizar la prevalencia del Síndrome de Quemarse por el Trabajo (SQT) en una muestra de maestros portugueses. La muestra estuvo formada por 211 maestros de distintos colegios portugueses, 150 (71,10%) mujeres y 61 (28,90%) hombres. Para evaluar el SQT se utilizó el "C..

Burnout was recently declared by WHO as an “occupational phenomenon” in the International Classification of Diseases 11th revision, recognizing burnout as a serious health issue. Earlier studies have shown that feelings of guilt appear to be involved in the burnout process. However, the exact nature of the relationships among burnout, guilt and psychosomatic disorders remains unclear. The purpose of this study was to investigate the mediator role of feelings of guilt in the relationship between burnout and psychosomatic disorders, and perform (...) a cross-cultural validation of the multi-dimensional model by Gil-Monte in two samples of teachers. The study sample was composed of 1,266 teachers, 1,062 from Spain, and 204 from Portugal. Burnout was measured by the Spanish Burnout Inventory. Hypotheses were tested together in a path model. The results obtained provide empirical evidence for the mediator role of guilt in the relationship between the Burnout syndrome and psychosomatic disorders in the sample of teachers from Spain and Portugal, and they contribute to the empirical validation of the model by Gil-Monte. The results indicate that guilt should be incorporated as a symptom of burnout in order to identify individuals affected by burnout and profiles or types of burnout to differentiate it from other pathologies like depression. (shrink)

As health policy-makers around the world seek to make progress towards universal health coverage, they must navigate between two important ethical imperatives: to set national spending priorities fairly and efficiently; and to safeguard the right to health. These imperatives can conflict, leading some to conclude that rights-based approaches present a disruptive influence on health policy, hindering states’ efforts to set priorities fairly and efficiently. Here, we challenge this perception. We argue first that these points of tension stem largely from inadequate (...) interpretations of the aims of priority setting as well as the right to health. We then discuss various ways in which the right to health complements traditional concerns of priority setting and vice versa. Finally, we set out a three-step process by which policy-makers may navigate the ethical and legal considerations at play. (shrink)

Esse texto é um resultado parcial e provisório de uma pesquisa de Pós-doutorado em andamento na Scuola Normale Superiore de Pisa/Italia sobre a supervisão do filósofo Roberto Esposito. Observa-se que nessas primeiras décadas do século XXI o pensamento filosófico Italiano, por algumas das razões que tentaremos expor abaixo, tem sido objeto de um grande interesse mundial, tornando-se objeto de inúmeros seminários, livros e artigos. O texto tenta avaliar se existiria algo como uma “filosofia Italiana” para além da pertença nacional daqueles (...) que contribuíram para a sua construção. Pode-se falar em uma Italian Theory? Se a resposta a essa questão for afirmativa, quais seriam as suas especificidades? (shrink)

Neste texto, retomamos a avaliação de Michel Haar segundo a qual o projeto ontológico de Merleau-Ponty redundaria em uma metafísica. A fim de tornar tal avaliação mais severa, propomos um outro critério, de inspiração kantiana, conforme o qual a obra de Merleau-Ponty também poderia ser classificada como metafísica. Em seguida, expomos as estratégias filosóficas de Merleau-Ponty com base nas quais julgamos que conforme nenhum desses dois critérios MerleauPonty constitui um discurso metafísico.

Zubiri has developed very original positions on secular philosophical questions. Inparticular, we may note his explication of the ideas of intelligence and of reality. In contrast to the traditional dissociation between sensing and intelligence that is at the root ofthe two currents of thought known as “empiricism” and “rationalism,” with their corresponding historical variations, Zubiri, basing himself on a phenomenological type of analysis of feeling, denies that the sensing and intelligence are two different faculties, and instead proposes the idea of (...) sentient intelligence. There are not two acts, one of sensing andanother of intellective knowing, but a unitary act of intellective sensing or of sentient intellection; it is sentiente because there is impression and intellective because the impression isof reality. To know intellectively is to apprehend something as real, and reality is the character that what is apprehended has when it is present in the apprehension “in its ownright”, when it is present with some characteristics that are de suyo such as they are in theapprehension. With the idea of sentient intelligence, Zubiri can respond to such problemsas the relationship between scientific knowledge and metaphysical knowledge, as well asthe grounding of their truth.Zubiri ha desarrollado originales concepciones sobre cuestiones que la filosofía se haplanteado secularmente. En particular, la determinación de las ideas de inteligencia y derealidad. Frente a la tradicional disociación entre la sensibilidad y la inteligencia, que estáen la base de las dos corrientes de pensamiento que se conocen como empirismo y racionalismo, con sus correspondientes variaciones históricas, Zubiri, apoyándose en un análisisdel sentir de corte fenomenológico, niega que la sensibilidad y la inteligencia sean dos facultades diferentes, y propone la idea de inteligencia sentiente. No hay dos actos, uno desentir y otro de inteligir, sino un acto unitario de sentir intelectivo o de intelección sentiente; sentiente porque hay impresión e intelectivo porque la impresión es de realidad. Inteligires aprehender algo como real, y realidad es el carácter que tiene lo aprehendido cuandoestá presente en la aprehensión “en propio”, cuando está presente con unos caracteres queson “de suyo” tales como están en la aprehensión. Con la idea de inteligencia sentiente,Zubiri puede responder a problemas tales como la relación entre el conocimiento científicoy el conocimiento metafísico, así como el fundamento de su verdad. (shrink)

In this article are discussed some problems raised by T. S. Rukmani regarding the Yogasūtra. According to Rukmani, yoga is not a coherent logical system. After stating the general goals of the yoga system, interpretations of some passages of the Yogasūtra are formulated, and the defense is given that one must at least acknowledge the necessity of more exegetical investigation before judging the logical incoherence of the text. Finally, the problematic doctrine of living liberation in Yogasūtra is exposed.

In lieu of an abstract, here is a brief excerpt of the content:220 THEATRE AND RELIGIOUS HYPOTHESIS* We are placed in this world, as in a great theatre, where the true springs and causes of every event are entirely concealed from us.... David Hume La collection des idées s'appelle imagination, dans la mesure où celleci désigne, non pas une faculté, mais un ensemble des choses, au sens le plus vague du mot, qui sont ce qu'elles paraissent: collection sans album, pièce (...) sans théâtre, ou flux des perceptions.. Gilles Deleuze In Part III of Hume's Dialogues concerning Natural Religion the character Demea contests the analogy drawn by Cleanthes between an orderly world and a coherent, articulate speech, stating that, When I read a volume, I enter into the mind and intention of the author: I become him, in a manner, for the instant; and have an immediate feeling and conception of those ideas, which revolved in his imagination, while employed in that composition. To begin reading Hume's Dialogues with such false and naive premises would inevitably result in a failure to pick up on all the different voices in this text. In fact, no written text can really enable a reader "to enter into the mind and intention of the author." Moreover, such a predisposition on behalf of a naive reader will become further complicated by the processes of 'distanciation' and avoidance of a central point of view, which are brought into play by Hume in this text, where religion is being considered from a purely speculative point of view. Hume has in fact given the reader a clue in the introduction as to how 221 to approach reading the Dialogues. when Pamphilus, the narrator, expounds to his friend Hermippus the advantages of presenting a discussion in the form of a dialogue rather than as a direct statement. He argues that by using a dialogue it is possible to avoid any overtones of an author addressing his reader, or a pedagogue his pupil (D 127). Confronted with a text that is paradoxically both lucid and unclear, any reader whose attitude is still limited by certain metaphysical categories might very well want to know who is actually Hume's spokesman and who he is really addressing in this discussion on the nature and existence of God. These questions are in fact related to traditional oppositions, such as that between a central and subsidiary point of view in a dialogue; between the essential and non-essential of a discussion. In his Dialogues, Hume creates a second degree of separation between himself and the characters involved in the discussion by using the literary process of 'distanciation', when he introduces the fictitious character Pamphilus, who tells Hermippus of the discussions he has heard. From this point of view the style of the text is immediately more disconcerting than Cicero's De Natura Deorum, (which inspired Hume's text), as Cicero does identify himself with his narrator, such that any effect of distanciation is far smaller. Cicero's narrator does, however, emphasize that the multiplicity of points of view in this text results in a certain degree of scepticism and suspension of judgement: "Though it is possible that they are all of them false, it is impossible that more than one of them is true" (p. 71). As Hume does in his Dialogues, Cicero here tries to avoid imposing a 222 central point of view or a single authoritative angle to his discussions, as if given by a teacher; in fact, "in a discussion of this kind our interest should be centred not on the weight of the authority but on the weight of the argument" (p. 73). Thus, wearing the mask of Pamphilus, Hume can play an ironic role, without having to give a central point of view, by having his character present the idea that "reasonable men may be allowed to differ, where no one can reasonably be positive" (D 128). These two texts therefore use the same process of disassociation from a central truth by using a supposedly neutral narrator. When reading the Dialogues one can rely neither on the authority of the author, as he has hidden himself away in the shadows backstage, nor on that... (shrink)

O texto tem como objetivo apresentar a categoria de “biopolítica afirmativa” de Roberto Esposito. Para tanto, na primeira parte discute-se rapidamente o que se convencionou chamar de “a diferença italiana”. O segundo tópico do texto discute o significado de comunidade a partir do seu étimo originário munus. Na seção seguinte aborda-se o “dispositivo imunitário” onipresente em nossas sociedades. A partir dessas considerações pode-se, na última parte, discutir o problema central proposto, isto é, a biopolítica afirmativa.

Resumo: A obra Eclipse da razão, de Horkheimer, é tensionada por uma ambiguidade conceitual. No texto Meios e Fins, o conceito de razão objetiva tem uma fundamentação metafísica, que é contestada pela análise materialista exposta no texto Sobre o conceito de filosofia. Essa ambiguidade conceitual repercute nas reflexões teológicas tardias de Horkheimer, em que o conceito originalmente metafísico do Absoluto é recepcionado em termos materialistas. Nesse sentido, a teologia negativa postulada por Horkheimer reflete problemas relativos à fundamentação conceitual do materialismo (...) dialético no campo filosófico. O objetivo deste artigo consiste em expor essa ambivalência, e também apontar os problemas conceituais envolvidos na fundamentação filosófica do materialismo dialético. Palavras-chave: Teoria Crítica; Teologia Negativa; Materialismo Dialético; Absoluto Horkheimer, the Absolute and the conceptual ambiguity of negative theology Abstract: Horkheimer's work Eclipse of Reason is tensioned by a conceptual ambiguity. In the text Means and Ends, the concept of objective reason has a metaphysical foundation, which is contested by the materialist analysis exposed in the text On the concept of philosophy. This conceptual ambiguity reverberates in Horkheimer's later theological reflections, in which the originally metaphysical concept of the Absolute is received in materialist terms. In this sense, the negative theology postulated by Horkheimer reflects problems related to the conceptual foundation of dialectical materialism in the philosophical field. The purpose of this article is to expose this ambivalence, and also to point out the conceptual problems involved in the philosophical foundation of dialectical materialism. Keywords: Critical Theory; Negative Theology; Dialectical Materialism; Absolute Horkheimer, el Absoluto y la ambigüedad conceptual de la teología negativa Resumen: La obra de Horkheimer Eclipse of Reason está tensionada por una ambigüedad conceptual. En el texto Medios y fines, el concepto de razón objetiva tiene un fundamento metafísico, el cual es contestado por el análisis materialista expuesto en el texto Sobre el concepto de filosofía. Esta ambigüedad conceptual repercute en las reflexiones teológicas posteriores de Horkheimer, en las que el concepto originalmente metafísico del Absoluto se recibe en términos materialistas. En este sentido, la teología negativa postulada por Horkheimer refleja problemas relacionados con la fundamentación conceptual del materialismo dialéctico en el campo filosófico. El propósito de este artículo es exponer esta ambivalencia, y también señalar los problemas conceptuales involucrados en el fundamento filosófico del materialismo dialéctico. Palabras llave: Teoría Crítica; Teología Negativa; Materialismo Dialéctico; Absoluto. Data de registro: 01/08/2023 Data de aceite: 24/01/2024. (shrink)

O texto faz uma reflexão teórica a partir de Benjamin, Arendt, Foucault e Agamben. Em um primeiro momento faz-se uma análise da assertiva benjamineana de que “tornamo-nos muito pobres de experiências liminares”. Em seguida associamos essa idéia de “aniquilamento das transições” à idéia de homogeneidade e efemeridade da experiência urbana contemporânea. A partir desse ponto o texto articula essa homogeneidade com uma idéia de empobrecimento da esfera do comum, ou seja, do político, em prol de uma “gestão de necessidades”: a (...) gestão como sucedânea do político, que se refletiria na produção contemporânea do espaço e na “construção do comum”. (shrink)

Anthropology as Counter-Science. A Merleau-Pontyan approachThe author tries to show that the conception of the anthropology as counter-science, presented by Foucault (inspired by Lévi-Strauss), is limited to dissolve some naïve representations of subjectivity, and that the critical potential of this notion could be extended to the current theoretical conceptions (section 1). The author holds that the limited notion of contra-science can be found in the very Lévi-Strauss’ works, and this is made clear by comparison with Edmund Husserl’s works (sections 2-3). (...) After that, the author tries to develop a larger notion of counter-science, based on Merleau-Ponty’s criticisms to Lévi-Strauss (section 4). The author uses the subject of acupuncture’s efficacy as an example of this larger notion of counter-science.L’antropologia come contro-scienza. Un approccio merleau-pontyanoIntendiamo mostrare come la concezione dell’antropologia in quanto contro-scienza presentata da Foucault (ispirata dalle opere di Lévi-Strauss) si limiti a smontare alcune rappresentazioni ingenue della soggettività, e che il potenziale critico di questa nozione potrebbe invece essere esteso alle concezioni teoriche in vigore (sezione 1). Sosteniamo che questa nozione limitata di contro-scienza può essere trovata nell’opera di Lévi-Strauss stesso, cosa che emerge con chiarezza nel confronto con alcuni testi di Edmund Husserl (sezioni 2-3). Cerchiamo quindi di sviluppare una più ampia nozione di controscienza antropologica, che si basa sulle posizioni critiche di Merleau-Ponty riguardo a Lévi-Strauss (sezione 4). Il tema dell’efficacitá dell’agopuntura è utilizato come esempio di questa nozione ampliata di contro-scienza. (shrink)

This article explores the ways in which suspects attempt to make putative victims/complainants at least partially responsible for the incidents for which they are investigated, transforming themselves into the victim and the other into the perpetrator. Drawing upon conversation analysis, I examine audio-recorded police interviews for low-level crimes in England and in which suspects have constructed what I refer as counter-denunciations. I argue that suspects accomplish these counter-denunciations through discursive practices that involve, for example (a) contrasting the complainant’s actions with (...) their own innocent conduct; (b) historicizing the event being investigated; and (c) discrediting the complainant’s character—stigmatizing. These practices have in common the suspects’ reliance on the relational and contextual character of the categories ‘offender’ and ‘victim’. (shrink)

O objetivo deste artigo é fornecer novos dados historiográficos sobre a assistência concedida às crianças da cidade de Braga, na ocasião do seu falecimento, no século XVIII. No trabalho que realizamos, foi possível analisar alguns dados sobre o anúncio da morte das crianças de Braga, os seus velórios, sepultamentos e a assistência às suas almas, através de fontes documentais das confrarias da cidade e das Constituições Sinodais do arcebispado. A análise testamental forneceu menos dados, mas revelou a provável preocupação de (...) alguns indivíduos, com a salvação das almas dos filhos falecidos com mais de sete anos de idade. (shrink)

Este artigo pretende ser uma exposição da Filosofia do Esclarecimento de Habermas. Nesse sentido, apresentaremos especialmente seu pensamento inicial, com o escopo de estabelecer seus fundamentos, o que implica iniciar com as influências sobre ele (I. Kant, J. L. Austin, o “segundo” Wittgenstein, M. Weber, E. Husserl, K. O. Apel, entre outros), assim como com sua crítica aos primeiros membros da Escola de Frankfurt (especialmente contra o pessimismo de T. Adorno e M. Horkheimer acerca da possibilidade de a razão nos (...) libertar). Finalmente, mostraremos como Habermas é uma extensão do projeto de uma Filosofia do Esclarecimento, o que faz dele um exemplo do pensamento moderno na história contemporânea da Filosofia. (shrink)