El presente ensayo examina la relación entre los conceptos de vida y de poder, teniendo presentes posiciones fundamentales en la historia de la filosofía, con particular atención a algunos escritos de Kelsen y Schmitt La finalidad es de evidenciar cómo la fuerza de la vida y el poder sobre la vida exigen ser integrados y complementados en estructuras conceptuales y teóricas más amplias y más orgánicas, para evitar unilateralidades y aporías. Resulta que una posición meramente vitalista corre el riesgo de (...) negarse a sí misma e invoca una norma, que, a su vez, sea capaz de reclamar un orden constitutivo, no fruto exclusivo del arbitrio, sino dotado de una intrínseca inteligibilidad, en modo de actuar un enlace y una conexión entre la dimensión natural y el horizonte personal, en el cual la vida se eleva a la consciencia y a la libertad responsable. El reclamo al ethos quiere, entonces, organizar los niveles de la vida, del poder sobre ella y de las normas para regularlo en una perspectiva completa, en la cual el momento subjetivo y aquel objetivo se impliquen recíprocamente, en modo de evitar tanto formas de imposición extraña, percibidas como heterónomas, como la exaltación de la opción arbitraria, asumida como única regla. El último paso lleva a ensanchar el discurso del ámbito humano a aquel de la realidad completa, para subrayar cómo naturaleza y persona puedan ser conexas, si como fundamento último está un Logos creador y ordenador, una Inteligencia creadora, capaz de hacer posible una verdad de las cosas a un nivel primariamente ontológico. El camino conceptual desarrollado busca delinear, en tal modo, un proceso, al mismo tiempo teórico y real, en el cual las posibilidades de la técnica en relación a la vida y a la vida humana no sean confiadas a la mera casualidad de elecciones arbitrarias y de opciones prometeicas, sino sean colocadas en un más amplio horizonte ontológico, dotado de intrinseca inteligibilidad y finalidad, y por tanto capaz de unir, a un nivel más alto y más profundo, naturaleza y cultura, orden objetivo y proyectualidad personal, libertad y responsabilidad. (shrink)

RESUMO Procuramos, neste trabalho, demonstrar o caráter material do sentido do nome da língua indígena Apurinã a partir dos traços do seu espaço de memória. Para a consecução deste gesto, observamos os pressupostos da Análise do Discurso francesa quanto à produção dos sentidos das palavras com valor lexical. Assumimos a noção de pré-construído para caracterizar esse valor diante da historicidade da palavra apurinã. O corpus constitui-se por textos que versam sobre a sociedade Apurinã que vão desde o século XIX até (...) o século XX. Procedemos a uma leitura de formulações onde houvesse termos que se referissem a esta sociedade e sua língua. Dessuperficializamos em níveis sintáticos as formulações contendo tais referências para a consequente dessintagmatização do nome em questão no nível do sintagma nominal. Concluímos que o nome desta língua possui um funcionamento pré-construído enquanto forma nominalizada, que joga metonimicamente com a necessidade de construção discursiva do referente pelo colonizador. ABSTRACT In this paper we try to demonstrate the material character of the meaning of the name of the Apurinã indigenous language from the traces of its memory space. In order to achieve this gesture, we have observed the premises of Discourse Analysis regarding the production of the meanings of words with lexical value. We have adopted the notion of preconstructed to characterize this value in light of the historicity of the word apurinã. Our corpus is comprised of texts about the Apurinã society from the nineteenth to the twentieth century. We have carried out a reading of formulations in which there were terms referring to this society and its language. We de-surfaced the formulations containing these references on syntactic levels for the consequent syntactic parsing of the noun in question at the level of the noun phrase. We have concluded that the name of this language is functionally preconstructed as a nominalized form that plays metonymically with the need for a discursive construction of the referent by the colonizer. (shrink)

A principal hipótese deste trabalho é a de que Sócrates, na Apologia de Platão, utiliza determinados jogos de palavras como uma específica ferramenta retórica. O intuito disso parece ser convencer o leitor de uma prevalência da verdade no conjunto do discurso socrático. Para tanto, busca-se contrabalancear um jogo entre os termos discurso (logon 18b, 19b, 20e, 23d, 27c 28b, 31b, 34b; logos 20c, 26b, 34e; logou 23b; logoi 28c, 32d, 34a, 40b), verdade (aletheian, 17b, 20d, 33c; aletheiai 23b, 28d, 36d; (...) aletheias 29e, 39b) e falsidade ou mentira (epseusanto 17a; pseude 18a; pseudei 26a; pseudetai 20e, 21b; pseudomenoi 34b; pseudos 34e). Nesse sentido, a proposta é apresentar como o discurso de defesa expõe, por meio desses termos, um sentido de hermenêutica socrática, como uma forma peculiar de interpretar oráculos e enigmas. Como obra dramática, a Apologia promove com essa encenação de Sócrates diante do tribunal um efeito retórico claro, pois o foco do discurso não é o júri, mas o leitor. Portanto, é necessário, no plano do discurso de defesa, que Sócrates utilize os recursos de linguagem que o mostrem ao leitor como distinto dos seus acusadores, que “muitas mentiras disseram” (ton pollon hon epseusanto). Palavras-chave: Sócrates; Hermenêutica; Verdade; Discurso. Speech, Truth and Enigma in the Apology Abstract: The main hypothesis of this work is that Socrates, in Plato's Apology, uses certain wordplays as a specific rhetorical tool. The purpose of this seems to be to convince the reader of the prevalence of truth in the whole of Socratic discourse. Therefore, we seek to counterbalance a game between the terms discourse (logon 18b, 19b, 20e, 23d, 27c 28b, 31b, 34b; logos 20c, 26b, 34e; logou 23b; logoi 28c, 32d, 34a, 40b), truth (aletheian, 17b, 20d, 33c; aletheiai 23b, 28d, 36d; aletheias 29e, 39b) and falsehood or lie (epseusanto 17a; pseude 18a; pseudei 26a; pseudetai 20e, 21b; pseudomenoi 34b; pseudos 34e). In this sense, the proposal is to present how the defense discourse exposes, through these terms, a sense of Socratic hermeneutics, as a peculiar way of interpreting oracles and enigmas. As a dramatic work, the Apology promotes with this staging of Socrates in front of the court a clear rhetorical effect, since the focus of the discourse is not the jury, but the reader. Therefore, it is necessary, at the level of the defense discourse, that Socrates uses the language resources that show him to the reader as distinct from his accusers, who “told many lies” (ton pollon hon epseusanto). Key-words: Socrates; Hermeneutics; Truth; Discourse. Discurso, verdad y enigma en la Apología Resumen: La principal hipótesis de este trabajo es que Sócrates, en la Apología de Platón, utiliza ciertos juegos de palabras como herramienta retórica específica. El propósito de esto parece ser convencer al lector del predominio de la verdad en todo el discurso socrático. Por lo tanto, buscamos contrapesar un juego entre los términos discurso (logon 18b, 19b, 20e, 23d, 27c 28b, 31b, 34b; logos 20c, 26b, 34e; logou 23b; logoi 28c, 32d, 34a, 40b), verdad (aletheian, 17b, 20d, 33c; aletheiai 23b, 28d, 36d; aletheias 29e, 39b) y falsedad o mentira (epseusanto 17a; pseude 18a; pseudei 26a; pseudetai 20e, 21b; pseudomenoi 34b; pseudos 34e). En ese sentido, la propuesta es presentar cómo el discurso de la defensa expone, a través de estos términos, un sentido de la hermenéutica socrática, como una forma peculiar de interpretar los oráculos y los enigmas. Como obra dramatica, la Apología promueve con esta puesta en escena de Sócrates frente a la corte un claro efecto retórico, ya que el centro del discurso no es el jurado, sino el lector. Por tanto, es necesario, a nivel del discurso de defensa, que Sócrates utilice los recursos lingüísticos que lo muestren al lector como distinto de sus acusadores, quienes “dijeron muchas mentiras” (ton pollon hon epseusanto). Palabras-clave: Sócrates; Hermenéutica; Verdad; Discurso. Data de registro: 02/08/2023 Data de aceite: 24/01/2024. (shrink)

En su célebre artículo sobre la ideología y los aparatos ideológicos de estado, Althusser indicaba que las evidencias por las cuales una palabra “designa una cosa” o “posee una significación” se ubicaban, junto con la evidencia de ser sujetos, al nivel de los efectos ideológicos fundamentales. Por otra parte, Althusser destacaba la carencia de una teoría de la garantía ideológica. Con la primera observación, Althusser se limitaba a señalar un paralelo, sin establecer una conexión. Con la segunda, llegaba a fijar (...) una meta teórica. En el presente trabajo intentaremos reconstruir el trayecto recorrido por Michel Pêcheux para establecer una conexión allí donde Althusser designó una analogía, e intentaremos mostrar cómo el desarrollo de esta conexión permite establecer las líneas generales de una teoría de la garantía ideológica. Nos concentramos en Les vérités de La Palice (1975), en particular en la operación que, siguiendo los límites de lo que Pêcheux denomina “el materialismo de Frege”, intenta convertir en regla lo que en el campo del pensamiento fregeano se presentaba como un non-sens: que el sentido de las palabras, expresiones y proposiciones se viera afectado por su asociación con otras palabras, expresiones y proposiciones. A partir de allí seguimos la construcción de los conceptos fundamentales con los que Pêcheux intenta definir un “nuevo objeto”: formación discursiva, proceso discursivo, interdiscurso, discurso transverso e intradiscurso, guiado por dos mecanismos discursivos extrapolados de la reflexión fregeana: el de lo preconstruido y el de la articulación o efecto de sostén (grosso modo: procesos metafóricos y metonímicos). Intentaremos destacar dos puntos: que los mecanismos discursivos identificados están sometidos a una divergencia (décalage), a partir del cual pueden comenzar a pensarse las paradojas de la interpelación ideológica sin sucumbir a sus evidencias. La divergencia a la que aludimos consiste en que la inscripción del proceso sin sujeto en la ideología requiere la duplicación de los elementos para que puedan actuar sobre sí como si fueran otros que sí mismos. Insistiremos en que es esta divergencia o contradicción, interna a la forma sujeto, y no la propia forma sujeto, lo que constituye el motor del proceso. Por otra parte, intentaremos mostrar que los dos mecanismos aludidos dan lugar a una concepción dual del sujeto ideológico, por el cual éste está sometido a la “garantía empírica”, por la que el sujeto se identifica a sí mismo, a los otros y al mundo de objetos que lo rodea, y a la “garantía especulativa”, que produce el retorno de lo universal de la formación discursiva en el discurso del sujeto. El paso continuo de una forma de garantía a la otra (de la posición del sujeto del discurso como enunciador a su posición de sujeto universal, pretendido “sujeto de la ciencia” por medio de la identificación con el otro) da cuenta del hecho de que “la ideología no tiene afuera”, ya que tiende a absorber espontáneamente cualquier discrepancia en la forma sujeto, o ruptura con la misma, en el interior de la forma sujeto. (shrink)

A referência central do presente artigo é a fenomenologia material da vida de Michel Henry (1922-2002), fenomenologia essa mediante a qual se evidencia o quanto Karl Marx (1818-1893) merece ser reconhecido como o pensador de uma subjectividade radical em processo de realização mediante uma praxis imanente dos indivíduos, anterior a toda a abstracção política, económica ou institucional Assim, para o autor do artigo, a aplicação desta fenomenologia à economia mostra até que ponto esta última, com as suas equivalências de (...) mercado e capital, não constitui nem uma realidade nem uma teoria autónomas. Por outro lado, o artigo salienta também a enorme importância que para as nossas vidas reais e concretas pode e deve ter uma verdadeira meta-genealogia do processo real da produção e do consumo, especialmente no contexto de uma mundialização cada vez mais objectivista, baseada na aliança entre a ciência e a técnica. Com efeito, o perigo da alienação não é permanente apenas no contexto de uma tal evolução, pois, segundo Michel Henry, o cienti-fismo moderno, ao evacuar a vida subjectiva dos indivíduos, constitui também meio propício para o desenvolvimento de um fascismo latente baseado na negação "metafísica" da individualidade, assim como na "morte" associada às abstracções vazias de uma economia que facilmente se dispensa do "factor humano" ao nível de uma racionalização metodológica sem limite. The central matter of this paper is the material phenomenology of life of Michel Henry (1922-2002), a phenomenology through which it becomes evident how much Karl Marx (1818-1893) deserves to be recognised as the thinker of a radical subjectivity in the process of realization through an immanent praxis of the individuals, prior to all political, economic or institutional abstraction. Therefore, to the paper's author, the application of this phenomenology to economics shows the measure in which the later, with its equivalences of market and capital, neither constitutes an autonomous reality nor an autonomous theory. On the other hand, the paper also underlines the enormous importance which, to our real and concrete lives, a true meta-genealogy of the real process of production and consumption can and should have, especially in the context of a more and more objectivistic globalization, based on the alliance between science and technology. Indeed, the danger of alienation is not only permanent in the context of such an evolution, then, according to Michel Henry, modern scientism, as much as it tends to empty the subjective life of the individuals, is also a propitious means to the development of a latent fascism based on the negation of the "metaphysics" of individuality and, also, on the "death" associated to the empty abstractions of an economics which easily discards the "human factor" at the level of a methodological rationalization without limit. (shrink)

Michel Henry ofrece un análisis de la propuesta metafísica de Meister Eckhart en los parágrafos §§39, 40 y 49 de su La esencia de la manifestación. Partiendo de los temas propuestos por M. Henry, el presente trabajo tiene como objetivo ampliar las consideraciones sobre estos al interior de la obra misma de Meister Eckhart. De esta forma, se puede apreciar el movimiento de recepción que el autor francés realizó: la construcción de una imagen de Eckhart que, aunque no se (...) aleja demasiado de los puntos centrales de su teoría, con todo presenta ciertas omisiones que pueden hacer perder el carácter histórico del pensador alemán. Observar aquellos aspectos teóricos que Michel Henry decidió recuperar y los que decidió evitar es útil, a nivel de los diálogos interhistóricos, para observar qué elementos del neoplatonismo cristiano de Eckhart consideró aptos para incorporar a su sistema y cuáles, por el contrario, no encajaban en él. (shrink)

En este trabajo realizaré una explicación y un repaso de algunas de las ideas expuestas por el filósofo francés Michel Foucault. Este filósofo tiene varias obras que han sido de interés al realizar este trabajo y formuló ciertas afirmaciones que hacen reflexionar a quien lea sobre él. A partir de sus ideas de poder, relaciones de poder, y locura, haré un análisis y lo trasladaré a la sociedad actual, para entender cómo es la salud mental en pleno siglo XXI. (...) Para asegurar un mejor entendimiento y una mejor perspectiva, también se han buscado datos sobre las enfermedades mentales de hoy en día, tanto a nivel global como nacional (en España). (shrink)

Sobre a continuidade metodológica em Michel Foucault: da fundamentação de uma teoria do enunciado para o cuidado de si Resumo: Uma das dificuldades em se compreender a categoria de enunciado no pensamento de Michel Foucault está relacionada com múltiplas definições tautológicas dessa categoria no livro A arqueologia do saber. O primeiro objetivo deste artigo é oferecer uma descrição do enunciado e sua íntima dependência do nível referencial no pensamento arqueológico de Michel Foucault. O segundo objetivo, interrelacionado ao (...) primeiro objetivo, será mostrar o quanto as reflexões que desembocaram na concepção “cuidado de si”, vieram à tona porque o fim da análise arqueológica é a reconstituição das práticas concretas de uma época que definiram as condições do dizer e evidenciavam os modos de saber, pois o nível referencial é o nível de maior relevância para a reconstituição histórica das práticas discursivas por fontes discursivas. Esse método trouxe à luz, a ideia de que o trabalho fundamental da arte, de que temos de cuidar, a área principal à qual se deve aplicar valores estéticos, é a si próprio, à própria existência. Consequentemente, para esse pesquisador, não temos que escolher entre o nosso mundo e o mundo grego, desde que se possa ver que alguns dos princípios mais importantes de nossa ética têm sido relacionados num certo momento a uma estética da existência. Palavras-chave: Enunciado; Referencial; Formação dos objetos; Cuidado de si; Foucault. On the methodological continuity in Michel Foucault: from the foundation of a theory of the statement to the care of the self Abstract: One of the difficulties in understanding the category of enunciation in Michel Foucault's thought is related to multiple tautological definitions of this category in the book The archeology of knowledge. The first objective of this article is to offer a description of the statement and its intimate dependence on the referential level in Michel Foucault's archaeological thought. The second objective, interrelated to the first objective, will show how the reflections that led to the concept of “self-care”, came to light because the end of the archaeological analysis is the reconstitution of the concrete practices of an era that defined the conditions of saying and evidenced the ways of knowing, because the referential level is the most relevant level for the historical reconstruction of discursive practices by discursive sources. This method brought to light, the idea that the fundamental work of art, that we have to take care of, the main area to which aesthetic values ​​must be applied, is itself, to existence itself. Consequently, for this researcher, we do not have to choose between our world and the Greek world, as long as it can be seen that some of the most important principles of our ethics have been related at a certain moment to an aesthetics of existence. Key-words: Statement; Referential; Formation of objects; Self-care; Foucault. Sobre la continuidad metodológica en Michel Foucault: de la fundación de una teoría del enunciado al cuidado del yo Resumen: Una de las dificultades para comprender la categoría de enunciaciado en el pensamiento de Michel Foucault está relacionada con las múltiples definiciones tautológicas de esta categoría en el libro La arqueología del saber. El primer objetivo de este artículo es ofrecer una descripción del enunciado y su íntima dependencia del nivel referencial en el pensamiento arqueológico de Michel Foucault. El segundo objetivo, interrelacionado con el primero, será mostrar cómo las reflexiones que llevaron al concepto de “cuidado de sií”, salieron a la luz porque el fin del análisis arqueológico es la reconstitución de las prácticas concretas de una época que definió las condiciones del decir y evidenció las formas de conocer, porque el nivel referencial es el nivel más relevante para la reconstrucción histórica de prácticas discursivas por fuentes discursivas. Este método sacó a la luz la idea de que la obra de arte fundamental, que tenemos que cuidar, el ámbito principal al que se deben aplicar los valores estéticos, es ella misma, la existencia misma. En consecuencia, para este investigador, no tenemos que elegir entre nuestro mundo y el mundo griego, siempre y cuando se pueda constatar que algunos de los principios más importantes de nuestra ética se han relacionado en un momento determinado con una estética de la existencia. Palabra clave: Enunciado; Referencial; Formación de objetos; Cuidado de sí; Foucault. Data de registro: 24/02/2021 Data de aceite: 01/12/2021. (shrink)

RESUMO Michel Foucault considera a tragédia de "Édipo-Rei" como uma história de saber-poder da qual emerge, no nascente direito grego, a prática do inquérito. Para ele, a trama discorre acerca da repressão que pesa sobre os sistemas ocidentais de verdade. Se de alguma maneira há uma determinação edipiana no Ocidente, esta não está no nível do desejo, como acredita a psicanálise, mas se encontra no interior do sistema de coações que sustenta, desde a Grécia, o discurso sobre a verdade (...) e que se expressa a partir da exigência política, jurídica e religiosa de converter o acontecimento num fato conservado definitivamente por meio da comprovação das testemunhas. Édipo é, em síntese, uma história da verdade, em que há um crime que precisa ser desvendado e um criminoso a ser punido, e cada uma das partes da investigação atende rigorosamente às leis da época. ABSTRACT Michel Foucault considers the tragedy "Oedipus, the King" as a story of knowledge-power from which emerges, in the nascent Greek law, the practice of inquiry. For him, the plot talks about the repression that weighs on Western systems of truth. If, somehow, there is an Oedipal determination in the West, this is not at the level of desire, as psychoanalysis believes, but it is within the constraints holding system, from Greece, the discourse about truth and that is expressed from the political, legal and religious requirement to convert the event into a fact saved definitely by the evidence of witnesses. Oedipus is, in short, a story of truth, in which there is a crime that needs to be unravelled and a criminal to be punished, and each part of the research caters strictly the laws from that time. (shrink)

This paper tackles the problem of defining what a cognitive expert is. Starting from a shared intuition that the definition of an expert depends upon the conceptual function of expertise, I shed light on two main approaches to the notion of an expert: according to novice-oriented accounts of expertise, experts need to provide laypeople with information they lack in some domain; whereas, according to research-oriented accounts, experts need to contribute to the epistemic progress of their discipline. In this paper, I (...) defend the thesis that cognitive experts should be identified by their ability to perform the latter function rather than the former, as novice-oriented accounts, unlike research-oriented ones, fail to comply with the rules of a functionalist approach to expertise. (shrink)

We provide a simple translation of the satisfiability problem for regular grammar logics with converse into GF2, which is the intersection of the guarded fragment and the 2-variable fragment of first-order logic. The translation is theoretically interesting because it translates modal logics with certain frame conditions into first-order logic, without explicitly expressing the frame conditions. It is practically relevant because it makes it possible to use a decision procedure for the guarded fragment in order to decide regular grammar logics with (...) converse. The class of regular grammar logics includes numerous logics from various application domains. A consequence of the translation is that the general satisfiability problem for every regular grammar logics with converse is in EXPTIME. This extends a previous result of the first author for grammar logics without converse. Other logics that can be translated into GF2 include nominal tense logics and intuitionistic logic. In our view, the results in this paper show that the natural first-order fragment corresponding to regular grammar logics is simply GF2 without extra machinery such as fixed-point operators. (shrink)

It is widely believed, among philosophers of literature, that imagining contradictions is as easy as telling or reading a story with contradictory content. Italo Calvino’s The Nonexistent Knight, for instance, concerns a knight who performs many brave deeds, but who does not exist. Anything at all, they argue, can be true in a story, including contradictions and other impossibilia. While most will readily concede that we cannot objectually imagine contradictions, they nevertheless insist that we can propositionally imagine them, and regularly (...) do, simply by entertaining a text which prompts us to do so. I argue that this narrative does not bear scrutiny for two main reasons. First, because propositional imagining is beside the point, where truth in fiction is concerned; evaluating truth in fiction engages the cognitive architecture in ways that prohibit the mobilization of merely propositional imagination to that end. And second, because it is not obvious, given the strategies usually suggested, that we ever propositionally imagine contradictions in the first place—in fact, it seems we go out of our way to avoid directly imagining them. (shrink)

In this paper, we provide a detailed critical review of current approaches to ecthesis in Aristotle’s Prior Analytics, with a view to motivate a new approach, which builds upon previous work by Marion & Rückert (2016) on the dictum de omni. This approach sets Aristotle’s work within the context of dialectic and uses Lorenzen’s dialogical logic, hereby reframed with use of Martin-Löf's constructive type theory as ‘immanent reasoning’. We then provide rules of syllogistic for the latter, and provide proofs of (...) e-conversion, Darapti and Bocardo and e-subalternation, while showing how close to Aristotle’s text these proofs remain. (shrink)

In 2018, the Art Gallery of Ontario retitled a painting by Emily Carr which contained an offensive word. Controversy ensued, with some arguing that unsanctioned changes to a work’s title infringe upon artists’ moral and free speech rights. Others argued that such a change serves to whitewash legacies of racism and cultural genocide. In this paper, I show that these concerns are unfounded. The first concern is not supported by law or the history of our titling practices; and the second (...) concern misses the mark by ignoring the gallery’s substantial efforts to avoid just such an outcome. Picking up on a suggestion from Loretta Todd, I argue that we can use Aboriginal Title as a model for thinking about the harms perpetuated by cultural appropriation, and the practices we should adopt to mitigate them. (shrink)

Julian Dodd has characterized the default position in metaphysics as meta-ontologically realist: the answers to first-order ontological questions are thought to be entirely independent of the things we say and think about the entities at issue. Consequently, folk ontologies are liable to substantial error. But while this epistemic humility is commendable where the ontology of natural kinds is concerned, it seems misplaced with respect to social kinds since their ontology is dependent upon the human social world. Using art and art-kinds (...) as paradigmatic examples of social kinds, I argue that meta-ontological realism sets conditions that are too strict to apply to social kinds. Nevertheless, I argue that we should not be too quick to embrace the conclusion that our folk theories of social kinds cannot err substantially. By modelling the reference of social kind-terms on that of natural kind-terms, it becomes clear that in both cases, our sole epistemic privilege lies in our ability to pinpoint the subject of our inquiries. (shrink)

Most discussions frame the Liar Paradox as a formal logical-linguistic puzzle. Attempts to resolve the paradox have focused very little so far on aspects of cognitive psychology and processing, because semantic and cognitive-psychological issues are generally assumed to be disjunct. I provide a motivation and carry out a cognitive-computational treatment of the liar paradox based on a cognitive-computational model of language and conceptual knowledge within the Predictive Processing framework. I suggest that the paradox arises as a failure of synchronization between (...) two ways of generating the liar situation in two different PP sub-models, one corresponding to language processing and the other to the processing of meaning and world-knowledge. In this way, I put forward the claim that the liar sentence is meaningless but has an air of meaningfulness. I address the possible objection that the proposal violates the Principle of Unrestricted Compositionality, which purportedly regulates the conceptual competence of thinkers. (shrink)

This book’s basic argument is that the Freudian unconscious, far from constituting a radical break with the philosophy of consciousness, is merely the latest exemplar in a heritage of philosophical misunderstanding of the Cartesian cogito that interprets “I think, therefore I am” as “I represent myself, therefore I am” (in the classic interpretation of Heidegger, one of the targets of the book).

Etrange parcours que celui du Logos qui, de Heraclite a nos jours, tend a s'effacer, dans ce monde actuel, tout entier voue a la science, au tout numerique. Cette vision heracliteenne de la totalite s'est estompee, transformee qu'elle fut deja des les premiers siecles de notre ere dans sa postulation religieuse, puis dans la modernite, et s'est perdue dans un monde ou, science et technique prenant leur envol, l'homme avait comme horizon de " devenir comme maitre et possesseur de la (...) Nature ". Michel Blay analyse cet etat qui nous laisse de plus en plus en desherence ; et dans un monde ou " Dieu est mort, et c'est nous qui l'avons tue ", comment ne pas sombrer dans cette illusion d'un homme tout-puissant, dans lequel meme le psychique est traite a l'aune des neuro-sciences ou l'homme a perdu sa completude et ne pense meme plus a la chercher? Ne serait-ce pas la poesie, elle seule, " dans ces temps de detresse " qui offrirait une voie pour retrouver sa voix? Certes " Il n'y a pas de paradis " nous dit Andre Frenaud. " Etait-ce l'aube, ou le soir deja perce? Qu'avions-nous espere que nous allons cherchant? ". (shrink)

Resumo: Este artigo interroga a consolidação da pesquisa em ensino de Filosofia no Brasil nas últimas décadas, em torno da perspectiva de se tomar o ensino de Filosofia como problema filosófico. Contextualiza o campo de disputas e debates sobre o ensino de Filosofia na educação básica como pano de fundo para estas pesquisas. A partir das reflexões de Michel Foucault sobre a disciplina e seu poder de seleção e organização dos saberes, introduz a noção de “campo disciplinar” para defender (...) que houve um bom desenvolvimento das pesquisas no país, na interface da Filosofia com a Educação, que possibilitou a emergência e certa consolidação de um campo disciplinar, que tem produzido saberes em torno do ensinar Filosofia nos diversos níveis escolares e acadêmicos. Palavras-chave: Disciplina; Campo Disciplinar; Pesquisa; Filosofia; Foucault Research in Philosophy teaching: a disciplinary field? Abstract: This article questions the consolidation of research in Philosophy teaching in Brazil in recent decades, around the perspective of taking the teaching of Philosophy as a philosophical problem. It contextualizes the field of disputes and debates about the teaching of Philosophy in basic education as a background for this research. Based on Michel Foucault’s reflections on discipline and its power to select and organize knowledge, it introduces the notion of “disciplinary field” to argue that there was a good development of research in the country, in the interface between Philosophy and Education, which enabled the emergence and some consolidation of a disciplinary field, which has produced knowledge about teaching philosophy at different school and academic levels. Keywords: Discipline; Disciplinary Field; Research; Philosophy; Foucault Investigación en enseñanza de la Filosofía: ¿un campo disciplinar? Resumo: Este artículo cuestiona la consolidación de la investigación en la enseñanza de la Filosofía en Brasil en las últimas décadas, en torno a la perspectiva de tomar la enseñanza de la Filosofía como un problema filosófico. Contextualiza el campo de disputas y debates sobre la enseñanza de la Filosofía en la educación básica como trasfondo de estas investigaciones. A partir de las reflexiones de Michel Foucault sobre la disciplina y su poder para seleccionar y organizar el conocimiento, introduce la noción de “campo disciplinar” para argumentar que hubo un buen desarrollo de la investigación en el país, en la interfaz entre Filosofía y Educación, lo que posibilitó el surgimiento y cierta consolidación de un campo disciplinar, que ha producido conocimientos sobre la enseñanza de la filosofía en diferentes niveles escolares y académicos. Palabras clave: Disciplina; Campo Disciplinar; Investigación; Filosofía; Foucault Data de registro: 20/01/2023 Data de aceite: 21/02/2024. (shrink)

These thirteen lectures on the 'punitive society,' delivered at the Collège de France in the first three months of 1973, examine the way in which the relations between justice and truth that govern modern penal law were forged, and question what links them to the emergence of a new punitive regime that still dominates contemporary society. Praise for Foucault's Lectures at the Collège de France Series “Ideas spark off nearly every page...The words may have been spoken in [the 1970s], but (...) they seem as alive and relevant as if they had been written yesterday.”—Bookforum “Foucault is quite central to our sense of where we are...[He] is carrying out, in the noblest way, the promiscuous aim of true culture.”—The Nation “[Foucault] has an alert and sensitive mind that can ignore the familiar surfaces of established intellectual coded and ask new questions...[He] gives dramatic quality to the movement of culture.”—The New York Review of Books. (shrink)

The aim of this article is to explore the importance of biological and social networks in Whitehead's philosophy. This exploration will involve a consideration of pluridisciplinarity in Whitehead, including a consideration of the relationship between scientific understanding and philosophical thinking, the question of method in Whitehead's thought, and the crucial distinctions between mechanism and organicism and between nature lifeless and nature alive.

Most states are multination states, and most peoples are stateless peoples. Just as collectives can behave as sovereign states only if they are recognized by the international community, liberal multination states must recognize stateless peoples in order to determine their political status within that state. There is, however, no agreement on the kind of principles that should be considered, especially under classical liberalism, which gives individuals preeminence over groups. Liberal theories that attempt to accommodate collective rights are often based on (...) a comprehensive version of liberalism that subscribes to moral individualism. Within such a framework, they develop a watered-down concept of collective rights. In A Liberal Theory of Collective Rights Michel Seymour explores the theoretical resources of John Rawls’s political liberalism and shows that this particular approach can accommodate genuine collective rights. By Rawls’s account, Seymour explains, peoples are moral agents and sources of valid moral claims and are therefore entitled to collective rights. These kinds of rights translate, in the constitution of the multination state, to a true political recognition for stateless peoples. Ultimately, A Liberal Theory of Collective Rights answers three important questions: Who is the subject of collective rights? What is the object of collective rights? And can they be institutionalized in real politics? (shrink)

Violence confronts us increasingly, everywhere: how are we to make sense of it? Its ubiquity begs the question of analytical differentiation. This article seeks to open the field by suggesting a fivefold typology: violence as loss of meaning; violence as non-sense; violence as cruelty; fundamental violence; and founding violence. The idea of analytically differentiating between types of violence cannot avoid the fact that sometimes victims are also perpetrators in other ways, and that even violent activity is not conducted only by (...) essentially violent subjects. Violence needs to be connected to modernity and to problems of identity formation and not only to personal or collective risk. (shrink)

In the course of his work on optics and electrodynamics in systems moving through the ether, the 19th-century medium for light waves and electric and magnetic fields, Lorentz discovered and exploited the invariance of the free-field Maxwell equations under what Poincaré later proposed to call Lorentz transformations. To account for the negative results of optical experiments aimed at detecting the earth’s motion through the ether, Lorentz, in effect, assumed that the laws governing matter interacting with light waves are Lorentz invariant (...) as well. Like Lorentz, Einstein first encountered the Lorentz transformations in electrodynamics. Unlike Lorentz, for whom the transformation merely provided convenient mathematical substitutions, but like Poincaré, Einstein recognized that the Lorentz-transformed quantities are the measured quantities for the moving observer. More importantly, Einstein recognized that the Lorentz invariance of all physical laws had nothing to do with electrodynamics per se, but reflected the kinematics in a new relativistic space-time, to be named after Minkowski who worked out its geometry a few years later. (shrink)

In this paper, we investigate the constitutive problems and other several aspects of what a research entitled 'formal epistemology' should be. The interest in this subject has to do with the possibility of reaching a privileged point of view or axis of research - i.e., the 'formal' one - that would allow, a better grasp of the richness and variety of the facts and problems tackled by precise (local) epistemology of theories (for example, in physics). This approach is likely to (...) enable one to hold the main structural lines that organize those theories according to a more com prehensive, unifying and synthetic intelligibilit. By the same token, it would eventually allow a better handling of the changes required in the organization of knowledge, putting emphasis on its main directions, drawing up a rational inventory of this knowledge, and perhaps anticipating others. At first, we deal with the `thought of changes' that no approach of the 'form' can afford to leave aside, since the meaning of this concept is inseparable from the contents that come with constructions and modifications. We examine then the notion of 'epistemic operation' as an instrument to create new forms on the theoretical as well as on the meta-theoretical levels. ln the wake of it, we analyze the characteristics of the form and of the formal, as well as their relationship with the contents of knowledge. We also take the notion of object into account, since it depends upon the decision of a subject and upon conventional choices. We finally inquire about the link between `epistemic operations' as specified above and algorithmic functions for knowledge statements, and emphasize the risk of reductionism that might follow from a naturalistic conception of representation. (shrink)

O presente trabalho trata dos usos que destacados filósofos italianos têm dado à noção de biopolítica. O estudo é a continuação do diálogo transdisciplinar entre a filosofia da educação e a agroecologia. P arte da pesquisa de doutorado na área de educação, onde se analisaram as práticas pedagógicas da agroecologia, o qual denominamos como agroecopedagogia. Utilizando a ferramenta arqueogenealógica, a pesquisa indagou pelas relações de poder veiculadas em ditas práticas. Aqui apresentamos parte dessa discussão, incorporando também a chamada ecopedagogia. Como (...) se sabe a biopolítica é uma noção antiga atualizada pelos trabalhos do pensador francês Michel Foucault e a qual abriu uma série de importantes debates no pensamento crítico, especialmente, em questões relacionadas a um suposto progresso da humanidade atrelado à relação saber-poder. Neste artigo descrevemos como dois de seus comentadores mais importantes interpelaram a re-leitura da biopolítica por parte do filósofo do poder criando assim tensões para as pedagogias que tem como fundamento o saber ecológico. Inicialmente, abordamos a duplicidade da biopolítica, presente no livro Bíos, Biopolítica y filosofía de Roberto Esposito, articulada como a política da vida e a política sobre a vida ; desta abordagem por parte do professor italiano surgem duas noções chaves para tensionar a ecopedagogia: comunitas/ immunitas. Seguidamente, introduzimos a discussão apresentada pelo também italiano, Giorgio Agamben a partir de duas de suas obras mais comentadas no campo da filosofia da educação, Estado de exceção e Homo Sacer: O poder soberano e a vida nua. A nosso ver, os comentários do Agamben oferecem uma radical discussão em torno da diferença e da democracia, o que nos parece levar a um nível de tensão insuspeitado o discurso agroecológico e a educação ambiental em seu princípio crítico vinculado a um desejo de emancipação, libertação e transformação; de tal forma que esta radical discussão se torna de uma importância vital não só para a própria coerência das práticas supracitadas, mas de forma geral, para um mundo por-vir delimitado cada vez pelo biopoder. (shrink)

According to the traditional view, meaning presents itself under the form of some kind of identity.

Scientists working on the wave theory of light in the 19 th century took it for granted that there had to be a medium for the propagation of light waves. This medium was called the luminiferous [= “light carrying”] ether. One of the central questions about this medium concerned its state of motion. There were two options: (1) The ether is completely undisturbed by matter moving through it (stationary or immobile ether); (2) Matter drags along the ether in its vicinity (...) and/or in its interior (dragged-along ether). Stellar aberration provided the main argument for the first option (even though a special dragging effect in the case of transparent matter had to be built into the theory to account for refraction). Polarization provided the main argument for the second option. These two options and the arguments pro and con will be explained in more detail below. (shrink)

Going beyond the debate between positivists and proponents of natural law, there is a controversy over whether there can or ought to be “philosophy in law” (i.e., whether anything within the subject‐matter of philosophy can also become part of the subject‐matter of law). According to Luhmann's autopoietic theory, law is a normatively closed system and accordingly remains completely independent from philosophy. Dworkin, on the other hand, asserts that constitutional law depends for its coherence and integrity on being encompassed within a (...) particular political philosophy. This essay approaches “philosophy in law” from a functional rather than a legitimating perspective, and concludes against both Luhmann and Dworkin that the integration of philosophy in law is interstitial and limited. The consequence of this for law's validity and legitimacy is a likely increase in contestation and contestability. The essay concludes that by embracing pluralism as a philosophy, one can reduce and better manage contestability without ever becoming able to eliminate it. (shrink)

In Kant, remarkably, and for the first time perhaps in the history of philosophy, the problem of the Ego receives an ontological signification. The critique of the paralogisms of rational psychology concerns, explicitly, this fundamental problem of the being of the ego. Kant’s examination of this problem constitutes an essential moment of the history of modern philosophy. This examination results finally in the complete failure to determine such a being, a failure that Kant attempts to pass off ultimately as a (...) metaphysical impossibility. This is affirmed constantly through the labyrinthine analysis of the Transcendental Dialectic: what emerges from its difficulties, and obscurities, is that the being of the Ego can be neither determined, nor posited, metaphysically. The conclusion is unquestionably the following: the ego cogito does not contain in itself any sum, at least if, by the latter, one intends, as does rational psychology, the metaphysical and, in some way, absolute being of the ‘I’. (shrink)

En contrepoint à son œuvre mathématique et physique — et en relation avec elle — d'Alembert a développé une théorie de la connaissance influencée par Locke et le sensualisme de Condillac, mais centrée avant tout sur une épistémologie de la physique newtonienne. Réaliste, prônant le recours à l'expérience, il est en même temps profondément rationaliste, et même précisément, quoiqu'il s'en défende plutôt, dans la lignée de Descartes, Mais, bien que la Raison soit sa référence fondamentale, à tel point qu'il voudrait (...) fonder sur ses principes les plus évidents toute la science physico-mathématique — c'est-à-dire par excellence la Mécanique —, son programme ne peut être dit cartésien : non seulement il rejette les idées innées, mais il accepte la critique d'une rationalité apparente requise par la considération de faits irréductibles (l'attraction par exemple). Son épistémologie est un réalisme rationnel référé à l'être même de la Nature (la Raison et la Nature se rejoignent en profondeur). C'est en fonction de ces conceptions qu'il accepte ou rejette certaines notions physiques soit ambiguës, soit incertaines. Son rejet du concept de force comme celui de la considération d'une texture intime des corps semblent en faire, par le refus de ce qui ne serait pas directement mesurable, l'annonciateur du positivisme de Laplace et de Comte : une telle interprétation serait inexacte, et d'Alembert considère que la pensée peut parvenir à la connaissance du réel. Si ses conceptions s'élaborent en contrepoint de son activité scientifique, c'est en même temps en lutte et polémique contre la métaphysique, au sein de son engagement philosophique — il est tête de file, avec Voltaire, du « parti philosophique » — et notamment dans l'Encyclopédie. Bien qu'il se réfère, comme Newton, à une Intelligence suprême à l'œuvre dans l'Univers, il n'est pas déiste et affiche bientôt une position sceptique. Sa recherche et son affirmation de l'autonomie des lois de la Nature sont a-thées au sens privatif qui annonce Laplace. Il s'oppose au matérialisme de d'Holbach ou Helvétius, mais il se rapproche peu à peu — et notamment vers 1765, sans doute sous l'influence de Diderot qui rédigea vers cette époque Le rêve de d'Alembert et avec qui il venait de renouer — d'un matérialisme dynamique : mais, ce matérialisme, il ne le professe qu'en privé (essentiellement dans sa correspondance avec Frédéric de Prusse). L'âme est matérielle, et si « le plus simple raisonnement prouve qu'il y a un être éternel » , ce Dieu est matériel, il « n'est que la matière en tant qu'intelligente » , ce qui rejoint la définition du matérialisme donnée par Diderot dans l'Encyclopédie. Toutefois, refusant de se prononcer sur l'en-soi des choses, et sur la nature de la matière elle-même, comme de se définir métaphysiquement, son matérialisme tardif est encore marqué de scepticisme. (shrink)

Este artigo procura mostrar como Michel Foucault opera a leitura dos saberes da civilização ocidental em sua grande obra A História da Loucura. Ao longo dos anos sessenta, Foucault sempre esteve preocupado acerca da maneira com que usualmente nos concebemos. Investigando a linguagem racional ele descobre uma surpreendente modulação discursiva que esconde nossas mais básicas escolhas. Ele a chama de literatura. Cavando até o mais profundo e desconhecido nível de nossa cultura, a arqueologia de Foucault compartilha desde o prefácio (...) de História da Loucura algumas noções filosóficas que, acima de tudo, demandam um esclarecimento prévio antes de qualquer interpretação de seu pensamento. (shrink)