BARROZO, Victor Breno Farias. Memória, Transmissão e emoção: estudo sobre a modernidade religiosa no pensamento de Danièle Hervieu-Léger. 2014. Dissertação (Mestrado), Programa de Pós-graduação em Ciências da Religião, Pontifícia Universidade Católica de Minas Gerais, Belo Horizonte. Palavras-Chave: Danièle Hervieu-Léger. Modernidade religiosa. Senso religioso contemporâneo. Memória. Transmissão. Emoção. Keywords : Danièle Hervieu-Léger. Religious modernity. Contemporary religious sense. Memory. Transmission. Emotion.

Review BARROZO, Victor Breno Farias. Modernidade religiosa : memória, transmissão e emoção no pensamento de Danièle Hervieu-Léger. São Paulo: Fonte Editorial, 2014.

Cuando apareció Heidegger y el nazismo el mundo intelectual internacional habló de una «bomba», pese al tono mesurado y exacto del texto. El descubrimiento innegable de su vínculo con el nazi-fascismo, comprometía no sólo a su propio país, sino a toda la cultura del siglo XX. Esta discusión sigue viva. Por eso, Heidegger y su herencia: el neonazismo, el neofascismo y el fundamentalismo islámico compromete de modo sorprendente la proyección del pensamiento heideggeriano en el presente y el futuro. Con su (...) metodología estricta y sobria, su exposición clara, fundada siempre en hechos y textos, Víctor Farías pone de manifiesto la función vitalizadora que Heidegger tiene en las formas totalitarias y extremistas de la actualidad. Para todo lector será una sorpresa mayor descubrir su pensamiento en relación a la polémica antisemita y revisionista iniciada por su alumno Ernst Nolte, la función central de la filosofía heideggeriana en el programa y la praxis del NPD —el mayor partido neonazi alemán— y en el discurso teórico de los neofascistas más relevantes de Francia, Italia y Bélgica, fundamentando en él la xenofobia extrema y el antisemitismo. Aun los ecologistas fundamentalistas heideggerianos, con Rudolf Bahro a la cabeza, anhelan el advenimiento de un «Adolf verde». Sorprende también que los fundamentalistas islámicos vean en Martin Heidegger una suerte de icono en su lucha contra los «infieles», la modernidad y la democracia, se revela que Khomeini formó un grupo autodenominado «los heideggerianos» que recibieron la misión de articular la cultura y la legalidad islámica en Irán. Uno de sus miembros era Ahmadinezhad. El neomarxista populista Hugo Chávez, primitivo pero antisemita radical, tuvo como su asesor más importante a Norberto Ceresole, el neonazi heideggeriano más relevante de Argentina. Incluso los neoracistas indigenistas del Perú acuden a Heidegger para fundamentar su «lucha por su sangre inca y su suelo» en la autenticidad del «Ser-ahí» heideggeriano. (shrink)

The goal of this paper is to assess biological naturalism in light of the adaptationist debate. Searle is famous for explicity pursuing a biological foundation for his theory of consciousness. However, evolutionary biology receives little attention in his work, which results in crucial theoretical confusions over adaptationism. In this paper, we will propose two theses concerning Searle's approach to consciousness in the context of the adaptationist debate. First, Searle's attack on adaptationism only applies to its naive version, failing to touch (...) any of the more sophisticated versions of adaptationism, especially the empirical one. Second, despite his attack, in the end Searle embraces empirical adaptationism about consciousness. Howsoever, Searle's empirical foundation for his thesis that the evolutionary advantage of consciousness lies in a greater power of discrimination faces a serious problem of generalization regarding non-human animals. (shrink)

In this essay we will argue for the following theses: 1- know-how is not a form of practical knowledge devoid of propositional sense; 2- the relationship between each perception and the body itself is metaphysically contingent (organisms and bodies can vary, as can even the spaces they occupy in the same experience vary), 3- it is up to the brain to configure or to shape a physical body (Körper) into a living body (Leib) and not the other way around; 4- (...) phenomenal externalism of enactivist nature, even in its mild form, is empirically implausible: the correlation between the conscious character of sensory experience with spatiotemporal neuronal patterns is much more systematic and regular than with anything outside the brain. But in its radical form is entirely implausible and contra-intuitive: phenomenal duplicates are not necessarily duplicates of agency; in short, 5-we are our own brain that has a body, avatars, and artifacts, properly configured, and molded by the brain, and not a body that has a brain among other essential organs. (shrink)

In this essay we will argue for the following theses: 1- know-how is not a form of practical knowledge devoid of propositional sense; 2- the relationship between each perception and the body itself is metaphysically contingent. 3- it is up to the brain to configure or to shape a physical body (Körper) into a living body (Leib) and not the other way around; 4- phenomenal externalism of enactivist nature, even in its mild form, is empirically implausible: the correlation between the (...) conscious character of sensory experience with spatiotemporal neuronal patterns is much more systematic and regular than with anything outside the brain. But in its radical form is entirely implausible and contra-intuitive: phenomenal duplicates are not necessarily duplicates of agency; in short, 5-we are our own brain that has a body, avatars, and artifacts, properly configured and molded by the brain, and not a body that has a brain among other essential organs. (shrink)

This essay aims to expose the metaphysical underpinnings of enactivism. While enactivism relies heavily on rejecting the traditional mind-body problem by excluding the familiar thought experiments that favor phenomenal dualism, the crucial point that is overlooked is instead the brain-body problem, specifically the crucial interaction between the brain and the bodily limbs in their embodied activities of perception and cognition. If enactivism is correct, differences in sensory experience necessarily entail differences in embodied activity—this is the metaphysical core of enactivism, which (...) we think is entirely wrong. We will argue that a physical or biological body ("Körper") is configured or shaped into a perceptually living body ("Leib") by brain patterns and not by embodied activity or by the so-called sensorimotor contingencies. Undoubtedly, embodied actions influence sensory perception. However, since variations in embodied actions do not necessarily lead to variations in sensory experience, they are not metaphysically constitutive of these experiences (supervenience claim). (shrink)

by Victor Farías, translated from Spanish and German into French by Myriam Benarroch and Jean-Baptiste Grasset, preface by Christian Jambet. Editions Verdier, 332 pp., Fr125 (paper).

In 1987 Victor Farías' Heidegger et le nazisme dropped like a bomb on the quiet chapel where Heidegger's disciples were gathered, and blew the place to bits. The myth Heidegger had concocted after the war -- that he supported the Nazis briefly and only to protect the university -- was shattered by the evidence Farías mustered of Heidegger's deep and long-lasting commitment to National Socialism, his blatant anti-Semitism, his blackballing of colleagues for no more than holding pacifist convictions, associating (...) with Jews, or being "unfavorably disposed" toward the Nazi regime. (shrink)

"[These] essays together form an extraordinary response, and radical but not self-righteous challenge, to Heidegger's unambiguous complicity with Hitler and Nazism....This book will provoke intense dialogue and controversy about issues which, for too long, too many philosophers have chosen either to gloss over or ignore." --Ronald E. Santoni The relation between Martin Heidegger's philosophical thought and his political commitment has been widely discussed in recent years, following the publication of Victor Farías's controversial study, Heidegger and Nazism, published in this (...) country by Temple University Press. The Heidegger Case is a collection of original essays, by both American and European philosophers, on issues raised by Heidegger's involvement with the Nazis. The contributors consider such matters as the relationship between Heidegger's philosophical theories and his public statements and activities, the ways in which his ideas on social and political life compare with those of other philosophers, and the role of philosophy with respect to politics. (shrink)

The concept of vulnerability is widely used in bioethics, particularly in research ethics and public health ethics. The traditional approach construes vulnerability as inherent in individuals or the groups to which they belong and views vulnerability as requiring special protections. Florencia Luna and other bioethicists continue to challenge traditional ways of conceptualizing and applying the term. Luna began proposing a layered approach to this concept and recently extended this proposal to offer two new concepts to analyze the concept of vulnerability, (...) namely understanding external conditions that trigger vulnerability and layers of vulnerability with cascading effects. Luna's conception of vulnerability is useful, which we demonstrate by applying her layered view and the new analyses in multiple contexts. We begin by outlining Luna's view and we use vignettes from healthcare involving transgender patients, the care of patients in psychiatric contexts, and research involving prisoners to illustrate how each part of Luna's concept elucidates important moral issues. (shrink)

Experimental research in moral psychology can be used to generate debunking arguments in ethics. Specifically, research can indicate that we draw a moral distinction on the basis of a morally irrelevant difference. We develop this naturalistic approach by examining a recent debate between Joshua Greene and Selim Berker. We argue that Greene's research, if accurate, undermines attempts to reconcile opposing judgments about trolley cases, but that his attempt to debunk deontology fails. We then draw some general lessons about the possibility (...) of empirical debunking arguments in ethics. (shrink)

Many theists regard the claim that certain fundamental constants of nature are fine-tuned for life as the best scientific argument for the existence of God since Paley’s watch. Even atheist physicists find these so-called “anthropic coincidences” difficult to explain naturally and many think they need to invoke multiple universes and the so-called “anthropic principle” to do so. Certainly if there are many universes, fine-tuning is simple. Our universe is not fine-tuned for life. Life is fine-tuned to our universe. While multiple (...) universes are expected from modern cosmological theories, theists and some scientists object that invoking the unobservable is not science. Of course, God is unobservable too, so the best theists can claim is a standoff. (shrink)

This second volume completes the biography of the influential philosopher, following Whitehead's move first from Trinity College, Cambridge to London, and then, at the age of 63, to America, where the focus of his work shifted from mathematics to philosophy. Lowe (philosophy emeritus, Johns Hopkins U.) died in 1988 with this biography not quite completed. Vol.2 was edited and seen through publication by J.B. Schneewind, chairman of the Philosophy Department at Johns Hopkins. Annotation copyrighted by Book News, Inc., Portland, OR.

Many scholars are ready to accept that first person thought involves a special way w such that, for any thinker x, only x can access the first person way w of thinking about x. Standard articulations of this Frege-inspired view involve a rejection of the strict shareability of first person thought. I argue that this rejection eventually forces us to renounce an intuitively plausible characterisation of communication, and specifically, disagreement. This result invites us to explore alternative articulations which, still within (...) an overall Fregean framework, may better explain how first person thoughts reach out into a public, shareable dimension. Here I shape this possibility in terms of perspectives, i.e. ways of thinking that do not individuate concepts or thoughts. Perspectives, I submit, can serve to unproblematically accommodate basic disagreement in indexical cases and to outline the dynamic character of first person thought. (shrink)

This paper seeks to provide an approach for achieving a more socially and environmentally sustainable life by reframing the rules of engagement with the planet and with each other by setting minimum standards on essential criteria i.e., by defining “off-limits”zones for corporate action. For a more humanistic and socially just way of living life that would sustain the planet, a set of moral boundaries that cannot be breached are conceived. We offer a set of possible normative leverage points that must (...) not be violated by business in the long-term. Our paper takes a forward-looking view beyond the current generational targets for sustainability. We operate on the premise that sustainability involves preserving the future generations of the planet in both an environmental and human sense. The Moral Boundaries for Business framework embraces the Seventh Generation Principle. The moral boundaries we offer in this paper, if followed, are meant to have positive implications for humanity and the planet in the next seven generations. (shrink)

In the domain of the Ukrainian history of philosophy one can clearly observe symptoms of eclecticism, contamination, and corruption. Such situation is rooted in continuous insufficiency of the methodological framework of Ukrainian philosophy, split by the demise of Soviet ideological structures. Critical condition of humanitarian epistemology is aggravated by the urgent need to overtake foreign studies in the corresponding field, which constantly increase in number and evolve in character. All of the aforementioned symptoms are indicative for historical and philosophical reception (...) of Martin Heidegger's legacy by the Ukrainian academy. Heidegger studies have already formed a separate trend in the world philosophical discourse. We focus on critical assessment of certain reflexes, i.e. definite interpretative strategies providing different transcriptions of the same referents, i.e. definite philosophical forms, texts, or problems. In the general contour of Heidegger studies I differentiate the following reflexes: reflex of immanent hermeneutics, reflex of reductive interpretation, reflex of genetic historiography, and reflex of ideological historiography. In this paper I continue to identify transcriptions of "Heidegger's controversy" (the referent of historico-philosophical thought), provided by the reflex of ideological historiography. As I have recently identified the transcription of political implications of Heidegger's philosophy in the terms of sociology of knowledge, so now it comes to biographical transcription of Heidegger's political engagement, elaborated by Hugo Ott and Victor Farias. Critical assessment of their methodological approach revealed imposition of biographical objectivity on philosophy discourse, simplification of the complexity of philosophical form, and the pathos of elementary humanism as the ideological criterion of their research. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Historical Destiny and National Socialism in Heidegger's 'Being and Time.'Robert C. ScharffJohannes Fritsche, Historical Destiny and National Socialism in Heidegger's 'Being and Time.'Berkeley: University of California Press, 1999. Pp. 356 + xix. Cloth, $60.00.Focusing on the relatively neglected fifth chapter of Being and Time's Division Two (BT, Sections 72-77), Fritsche argues that BT is an essentially political work. Even Victor Farías, although he talks of "shared attitudes" (...) and "implicit direction," settles for the conclusion that "in no sense can we read National Socialism into Being and Time, but we can identify philosophical beliefs that foreshadow Heidegger's later conviction."(Victor Farías, Heidegger and Nazism, trans. Paul Burrell and Gabriel R. Ricci [Philadelphia: Temple University Press, 1989], 60.) Fritsche, however, evidently intends to out-Farías Farías. For him, BT just is "a brilliant summary of the politics of the revolutionary Right" (xii; cf., xv, 216).Following Tom Rockmore, Fritsche insists that by grounding ontological inquiry in a distinction between authentic and inauthentic existence, Heidegger is "committed" to "a political understanding of human being" that "culminates" in the analysis of authentic historicity in Section 74 (29). According to Fritsche, BT proceeds, "in conventional metaphysical fashion," to work out a "hierarchical" presentation of the structures and activities of our existence as a "drama in three acts." The first act is Heidegger's analysis of the conflicted, inauthentic, "downward plunging" condition of everyday life. In act two, there arises out of this condition a "crisis" (of conscience) that calls for a "dramatic solution." The third act "consists in authentic Dasein stepping out of the world in which it has been living as ordinary Dasein, turning back to this world, and canceling it... in order to rerealize the past" (x, 29-30).Fritsche plays BT off primarily against three sources, Richard Wolin's Politics of Being (1990), articles by Peg Birmingham (1991), and Charles Guignon (1992), in order to distance BT from "decisionist," "anarchist," and "politically neutral" interpretations, respectively. Like this selection of foils, Fritsche's comparison of texts often seems merely convenient. In general, if two people use the same term, they probably mean the same thing; and key concepts are typically assumed to have uniform definitions. Hence, if Scheler speaks of a hierarchy of values and Hitler, of a hierarchy of races, they must be employing "the same logic" (108-9). And because vorlaufen [anticipating/running ahead] was the term used by right wing German authors to mythologize the gallant but foolish young "heroes of Langemarck" who "stepped out of their trenches, into the open," and "ran toward" French lines, one should also employ this image a "methodological ideal type to interpret Heidegger's concept of resoluteness" (3, 196, 233). Finally, Fritsche makes no systematic distinction between what an author has once said and what either we or the author might later make of it. Hence, if Heidegger says in 1933 that he is drawing on BT for political purposes, he must have had these purposes in mind when writing it ten years earlier (216ff.). And obviously, choosing "Volksgemeinschaft" to talk of community in BT's Section 74 already unmistakably reveals "Heidegger's option for National Socialism" (217-18).One need carry no brief for an apolitical Heidegger to see that Fritsche's reading is problematic on several levels. Heidegger's own account of BT's purpose and method is ignored rather than challenged. Numerous Heideggerian notions are construed, without [End Page 455] argument, as "really" being just right-wing political or "conventional metaphysical" usage. Moreover, categories of Left and Right are sometimes handled so loosely that, for example, Scheler writing in 1913, Heidegger writing in 1921-24, and Hitler in Mein Kampf, all must "belong" to the revolutionary Right, because they all privilege traditional Gemeinschaft over modern Gesellschaft. By the same reasoning, Heidegger's concept of historicity is "identical" to Scheler's and Hitler's. This has to be right because "Heidegger's text is just too excellent a summary of the revolutionary rightist notion to be the result of a somnambulistic thinking" (136). Fritsche's handling of technical terminology, when not outright political, often seems poorly... (shrink)

Reverse analyses of three proofs of the Sylvester-Gallai theorem lead to three different and incompatible axiom systems. In particular, we show that proofs respecting the purity of the method, using only notions considered to be part of the statement of the theorem to be proved, are not always the simplest, as they may require axioms which proofs using extraneous predicates do not rely upon.

Can subjects genuinely possess concepts they do not understand fully? A simple argument can show that, on the assumption that possession conditions are taken to fully individuate concepts, this question must be answered in the negative. In this paper, I examine this negative answer as possibly articulated within Christopher Peacocke’s seminal theory. I then discuss four central lines of attack to the view that possession of concepts requires full understanding. I conclude that theorists should acknowledge the existence of indefinitely many (...) cases of genuine concept possession for partially understood concepts and therefore face the determination challenge, namely, the challenge of fully determining concept individuation from concept possession conditions of partially understood concepts. (shrink)

Two apparently mutually exclusive ideas about the relation between contrastive and non-contrastive explanations can be found in the literature. According to contrastivists, all explanation is contrastive explanation and the supposed existence of non-contrastive explanations can be revealed to be an illusion. According to non-contrastivists, on the other hand, contrastive explanation can be fully analysed in terms of non-contrastive explanation, and is thus not of fundamental importance. In the current article, I discuss the main arguments in favour of and against each (...) of the two positions. This discussion leads to the idea that contrastive explanations are to be understood as parts of a bigger, more complete non-contrastive explanation; but that all actual explanations explain only a limited set of contrasts. I conclude that, once the relation between contrastive and non-contrastive explanations is understood correctly, there remains no substantial issue to divide contrastivism and non-contrastivism. (shrink)

The beginning of the 21st century witnesses a trend for business and leisure travelers to make accommodation decisions by referring to online reviews of hotel accommodation services and the hotel management’s responses to such reviews. The responses, termed review response genre in this study, have since attracted considerable research attention. The purpose of this article is twofold. First, it aims to identify the moves present in the review response genre; second, it aims to explore how the hotel management attempts to (...) achieve service recovery with the moves of the genre. A total of three obligatory moves are identified: Acknowledging Problem, Expressing Feeling and Thanking Reviewer. The findings will have significant implications for the hospitality and wider service industry practitioners responsible for handling negative online reviews. (shrink)

resumed version of a Philosophycal Anthropology, a PhD Thesis.

The expression of attachment to the divine in certain places among different groups has been documented by anthropologists and sociologists for decades. However, the psychological processes by which this happens are not yet fully understood. This article focuses on the concept of ‘place spirituality’ as a psychological mechanism, which allows the religious believer or non-believer to achieve an organised attachment strategy, involving the interplay of place and spiritual attachment. First, place spirituality is considered as an experience that satisfies the attachment (...) relationship criteria in that geographic places and divine entities can be perceived as ‘objects’ of attachment. Second, it is proposed that the maturational aspects of the attachment repertoire in adults make the place spirituality experience possible since adults’ cognitive abilities are much wider than those of children and can include relationships to geographical spaces and invisible divine entities. Finally, the theme of place spirituality is explored to further position the concept as a relational paradigm for understanding the relationship between place experiences and spiritual attachment. (shrink)

The following essay considers Luis de Losada’s thinking with respect to the scholastic dispute between univocity and analogy. Noteworthy is the fact that the conclusions he reaches are at odds with those of Francisco Suarez, whom the younger Jesuit otherwise regards with unmitigated filial devotion. Though Losada differs from his master regarding analogy, the position he puts forth capitalizes upon a distinction between a logico-semantic perspective and a metaphysical perspective. The result is an irenic balance among all the schools (Thomistic, (...) Scotist, and Jesuit) regarding univocity and analogy. Nevertheless, Losada goes beyond the discussions dividing proponents of analogy and those of univocity when he inquires whether any kind of analogical community obtains between real being and beings of reason. Remarkably, he answers that there is a univocal community, thereby embracing the scholastic notion of supertranscendentality. (shrink)

Germán Cano Gedisa Barcelona, 2023 149 páginas ISBN: 978-8419406002.

This essay addresses dominant critiques of Francisco Suárez’s metaphysical project raised by many contemporary philosophers of religion. Those critiques often center upon two main claims. (1) God and creature are both comprehended under the concept of being such that God amounts to just one more being among others. As such, a univocal community of being results wherein God’s divine transcendence and irreducibility to creation are destroyed. (2) Since Suárez employs a univocal concept of being when conducting his metaphysical speculations about (...) God, he has (unwittingly) abandoned the God of Christian revelation in favor of a conceptual idol. The author argues that both critiques harbor a severe misunderstanding of Suárezian metaphysics, and that it is precisely in turning to the concept of being that Suárez defends both God’s irreducible transcendence and his incomprehensibility. Paradoxically, to think of God in terms of being is just to leave God unthought. (shrink)

This article explores the way sound, music, rhythm and movement reflect experiences of suffering, trauma and aliveness by reflecting on colonializing and decolonializing modes of understanding the role played by sounds and music in living through suffering, displacement, cultural devastation and illness. Music and sound practices offer people ways of connecting life narratives and coping mechanisms to deal with loss and suffering. A peculiar aliveness of the body is mediated by sound and rhythm. The experiences with personal and cultural suffering (...) of Richard Wilhelm, Simone Weil, Ludwig Wittgenstein and people in the author’s life are read against the background of the ethical and communicative dimensions of sound and music, in an ethnographic and auto-ethnographic as much a philosophical study. (shrink)

Reseña del libro: Miguel Saralegui, The Politics of Time. Introduction to Carl Schmitt’sPolitical Thought, Cantabria University Press, Santander, 2021, 273 pp.