FILOSOFIA DA PRÁXIS E AS PRÁTICAS POLÍTICO-PEDAGÓGICAS POPULARES RESUMO: O artigo resgata o sentido “revolucionário” da filosofia da práxis inaugurada por K. Marx e aprofundada por A. Gramsci e aponta conexões com as atuais práticas político-pedagógicas populares. Mostra como Marx revoluciona a concepção de filosofia não apenas porque unifica inseparavelmente pensamento e atividade material, teoria e prática, mas, principalmente pelo fato inaudito de reconhecer o protagonismo histórico do proletariado. É Gramsci, no entanto, quem explicita, amplia e atualiza de (...) maneira original as virtualidades da filosofia da práxis mostrando os aspectos que a projetam como a mais avançada visão de mundo e como expressão revolucionária das classes subalternas que se organizam politicamente para romper com a submissão e se tornar dirigentes. Sendo uma construção histórica que assume diferentes configurações em diversas situações e lugares, o artigo traça uma análise das novas formas que hoje a filosofia da práxis apresenta nas insurgências populares que vêm ocorrendo no Brasil e no mundo. Palavras-chave: Filosofia. Política. Educação. RIASSUNTO: L’articolo riscatta la dimensione “rivoluzionaria” della filosofia della prassi inaugurata da K. Marx e approfondita da A. Gramsci e segnala punti di contatto con le attuali pratiche politico-pedagogiche popolari. Mette in evidenza come Marx rivoluziona la concezione di filosofia non solo perché unifica inseparabilmente pensiero e attività materiale, teoria e pratica, ma principalmente per il fatto inaudito di riconoscere il protagonismo storico del proletariato. È Gramsci, però, l’autore che esplicita, allarga e attualizza in modo originale le virtualità della filosofia della prassi mostrando gli aspetti che la proiettano come la più avanzata visione di mondo e come espressione rivoluzionaria delle classi subalterne che si organizzano politicamente per vincere la sottomissione e diventare dirigenti. Essendo una costruzione storica che assume differenti configurazioni in diversi luoghi e situazioni, l’articolo traccia un’analisi delle forme che oggi la filosofia della prassi presenta nelle insorgenze popolari che avvengono in Brasile e nel mondo. Parole chiave: Filosofia. Politica. Educazione. Data de registro: 10/03/2014 Data de aceite:23/04/2014. (shrink)

From the observation that God is “ineffable and formless”, this article analyzes the use of the name of God in popular sayings of the Bible and of the present days. Although the Bible forbids making graven images of divinity, it abuses in the usage of the divine name and the metaphors of his attributes and his actions. This study aims to analyze the extensive use of the name of God in proverbs, both of biblical antiquity as of today life. After (...) the introductory considerations about the name of God in some religions, in the Bible and in the mouth of the people, it explains the wide citation of the name of God in the biblical book of Proverbs, in the context of all the Hebrew Bible. To analyze this reality, in parallel, the proverbs are grouped around the following issues: God in spontaneous popular interjections, God as provident creator, God as retributive for good and evil, and God as partner of humans in his ethics proposal for a good coexistence. (shrink)

Popular sovereignty is one of the most widespread but poorly understood notions in modern politics. Exalted as the highest principle of democratic legitimacy, the idea of popular sovereignty has been given various but broadly similar formulations. . . .

The common assumption is that works of popular are less serious, less artistically valuable. Popular art is driven by a profit motive; real art, high art, is produced for loftier goals, such as aesthetic appreciation. Further, popular art is formulaic and gravitates toward the lowest common denominator. High art is innovative. It enriches, elevates, and inspires; popular art just entertains. Worse, popular art inculcates cultural biases. It is a corporate tool of ideological indoctrination, making contingent social and economic arrangements seem (...) necessary. Or so the common view holds. In light of these common assumptions, we must ask just what marks the distinction between high art and popular art? Is there really any important difference at all? Is there reason to think that popular is by its very nature aesthetically inferior to high art? In this article, I consider some of the prominent answers to these questions. The discussion is organized around questions concerning two general topics: (1) the nature of popular art, and (2) the putative aesthetic deficiencies of popular art. (shrink)

The avant-garde has been popular for some time, but its popularity has tended to fly under the radar. This ¿popular avant-garde,¿ conceived as the meeting ground of the avant-garde and popular, avoids the divorce of art and praxis of which the avant-garde has been accused. The Popular Avant-Garde takes stock of the debates about both the ¿historical¿ (¿modernist¿) and posterior avant-gardes, and sets them in relation to popular culture and art forms. With a critical introduction that examines the concepts of (...) ¿the avant-garde,¿ ¿the popular,¿ and ¿the popular avant-garde,¿ the series of essays analyzes the way in which the avant-garde employs popular genres for political purposes, as well as how the popular acquires a critical function with respect to the avant-garde. Each of the volume¿s three sections considers a different aspect of the productive exchange between the avant-garde and popular: the popular avant-garde as a culturally hybrid and cross-border phenomenon; the play between the popular avant-garde and developments in media and technology; and the popular avant-garde¿s upending of conventional ideas about ¿the people¿ and ¿the popular.¿ The Popular Avant-Garde takes a fresh look at the now canonical Dadaist, Futurist, and Surrealist movements from the perspectives of gender and sexuality, and cultural and critical theory, while at the same time exploring less well-known avant-garde work in literature, film, television, music, photography, dance, sculpture, and the graphic arts. This volume¿s coverage of the American and Afro-American, Luso-Brazilian and Latin-American, East-European, and Scandinavian avant-gardes, in addition to the vanguards of Spain and other parts of Western Europe, will appeal to all those interested in avant-garde and popular art forms. (shrink)

Popular sovereignty requires that citizens perceive themselves as being able to act and implement decisions, and that they are de facto causally connected to mechanisms of decision making. I argue that the two most common understandings of the exercise of popular sovereignty—which center on direct decision making by the people as a whole and the indirect exercise of democratic agency by elected representatives, respectively—are inadequate in this respect, and go on to suggest a complementary account that stresses the central role (...) of internally democratic and participatory political parties in actualising popular sovereignty, drawing on the democratic theory of Hans Kelsen. (shrink)

What is popular defense? From whom do we have to defend ourselves?Originally civilian populations were capable of defending themselves both in times of peace and war. A military racket was subsequently imposed upon them in the name of protection and popular defense lost its capacity to resist external attack. In case of total war, between the native populations which form the constitutional basis of all great modern states and the military now in charge of defending them there was no more (...) "common culture." Industrial wars subsequently managed to replace the thousand-year-old pact of semi-colonization with total colonization. First experimented with in South America, this kind of "endo-colonization" was gradually extended to all the post-industrial countries through the exponential development of the techno-military complex. (shrink)

El artículo se estructura en torno de tres tópicos que se proponen como aportes a la agenda y los debates sobre extensión crítica. Por una parte, los movimientos populares, su papel en las nuevas realidades latinoamericanas, sus formas de construcción y su carácter de sujetos centrales para la extensión. En segundo lugar, se analizan las funciones sustantivas, a partir de lo que llamamos la densidad epistémica o los desafíos de conocimiento de los movimientos y se analiza la propuesta de (...) diálogo de saberes en relación con esa densidad epistémica. Por último, compartimos algunas reflexiones acerca del diálogo de saberes desde la perspectiva metodológica, retomando los aportes del Educación Popular. (shrink)

Historically, American political science has rarely engaged popular culture as a central topic of study, despite the domain’s outsized influence in American community life. This article argues that this marginalization is, in part, the by-product of long-standing disciplinary debates over the inadequate political development of the American public. To develop this argument, the article first surveys the work of early political scientists, such as John Burgess and Woodrow Wilson, to show that their reformist ambitions largely precluded discussion of mundane activities (...) of social life such as popular culture. It then turns to Harold Lasswell, who produced some of the first investigations of popular culture in American political science. Ironically, however, his work – and the work of those who adapted similar ways of speaking about popular culture after him – only reinforced skepticisms concerning the American public. It has thus helped keep the topic on the margins of disciplinary discourse. (shrink)

Digital data inundation has far-reaching implications for: disciplinary jurisdiction; the relationship between the academy, commerce and the state; and the very nature of the sociological imagination. Hitherto much of the discussion about these matters has tended to focus on ‘transactional’ data held within large and complex commercial and government databases. This emphasis has been quite understandable – such transactional data does indeed form a crucial part of the informational infrastructures that are now emerging. However, in recent years new sources of (...) data have become available that possess a rather different character. This is data generated in the cultural sphere, not only as a result of routine transactions with various digital media but also as a result of what some would want to view as a shift towards popular cultural forms dominated by processes of what has been termed prosumption. Our analytic focus here is on contemporary prosumption practices, digital technologies, the public life of data and the playful vitality of many of the ‘glossy topics’ that constitute contemporary popular culture. (shrink)

English popular science was more than a mid-nineteenth century phenomenon, whether defined as practical, utilitarian and comprehensible knowledge, or as a nexus of ¡deas, rhetoric and practice. All these criteria were fulfilled in four Stationers’ Company almanacs for forty years by Henry Andrews, an astronomer, mathematician, astrologer and meteorologist. Andrews employed these as instruments for an extensive campaign in the history of science education devised to acquaint working class readers with the key figures, ideas and methodologies of science.

This article discusses the importance of timely overcoming of language barrier between a deaf person and the society for formation and functionality of such component of the psyche of a deaf person as image of the world. A question is raised on the need for elapse of socialization process of the people with severe hearing impairments in the environment of verbal-gesture bilinguality. The subject of this research is interrelation between the process of popularization of Russian sign language and the process (...) of inclusion of deaf people in the modern Russian society. The scientific novelty consists in revealing mutual determinacy of the process of popularization of Russian sign language and the process of inclusion of deaf people in the modern Russian society from the socio-philosophical perspective. It is proven that full inclusion of deaf people in the society is impossible without a significant increase in the number of the hearing socialization agents who know the Russian sign language. The author underlines that there are certain prerequisites in the modern Russian society for popularization of sign language, as well as indicates the main methods for its popularization. The presented materials can be applied in further research of the various aspects of socialization processes and inclusion of deaf people in socio-philosophical aspect; linguistics (first and foremost psycholinguistics and sociolinguistics), and linguistic philosophy for better understanding of psychosocial component of sign languages; as well as serve as the theoretical framework for solution of practical questions of interaction between deaf people and the society. (shrink)

O presente artigo apresenta uma pesquisa sobre o que a instituição católica entende por piedade popular, tendo como base o Diretório de Piedade Popular e Liturgia, para em seguida, abordar o tema piedade popular mariana, com suas características próprias, como sentimento via cordis, exuberância, expressividade, vitalidade e caráter maravilhoso, e analisar a postura do catolicismo oficial, diante dessa maneira de vivenciar a fé. Posto isso, pesquisou-se o culto mariano, tendo como horizonte a exortação apostólica Marialis Cultus, de Paulo VI, que (...) contém orientações, como bíblica, litúrgica, sensibilidade ecumênica e antropológica, para promover uma genuína reforma da veneração a Maria. (shrink)

Library POPULAR ETHICS IN ANCIENT GREECE Lionel Pearson STANFORD UNIVERSITY PRESS STANFORD. ...

The study presents popular conspiracy theories spread within the Czech and Slovak language milieu. Along with the growth in the number of internet portals disseminating this type of texts, their reflection in public opinion is also visible in the way almost every major foreign policy issue or domestic case is commented upon in public internet discussions. The authors seek to identify the narrative and rhetorical sources of conspiracism in these countries since the rise of modern nationalism in the 19th century, (...) focusing on the events accompanying the creation of the common state of the Slovaks and Czechs, the period of the Second World War, the rule of the Communist regime, the events related to the fall of the Iron Curtain and the “Velvet Revolution” in 1989 up to the present. The paper focuses attention on group-shared images of the enemies and on mutual interactions between the interpretations of local events and global conspiracy theories, as well as updates or later reinterpretations of older conspiracy motifs. (shrink)

Building on Philip Tagg’s timely intervention (2011), I investigate four things in relation to three dominant Anglophone popular music studies journals (Popular Music and Society, Popular Music, and the Journal of Popular Music Studies): 1) what interdisciplinarity or multidisciplinarity means within popular music studies, with a particular focus on the sites of research and the place of ethnographic and/or anthropological approaches; 2) the extent to which popular music studies has developed canonic scholarship, and the citation tendencies present within scholarship on (...) both Western and non-Western popular musics; 3) the motivations for two scholarly groups, Dancecult and ASARP, to breakaway from popular music studies; 4) the forms of music analysis and the kinds of musical material commonly employed within popular music studies. I suggest that the field would greatly benefit from a true engagement with anthropological theories and methods, and that the “chaotic conceptualization” of musical structuration and the critical discourse would likewise benefit from an attention to recorded sound and production aesthetics. (shrink)

This paper examines the nexus between popular culture and the problem of corruption in Nigeria within the theoretical framework of the Socratic dictum that “the unexamined life is not worth living”. The paper argues that corruption is a social behavior that is propelled by popular culture and sustained by skewed application of logical thinking in critical decision making. Hence, the paper posits that formal education remains the bedrock upon which corruption can be curtailed and also equips people with logical tools (...) to examine their actions as individuals and its consequences on the larger society. (shrink)

The history of Latin American societies since their beginnings has been marked by popular revolts. It is a history written the majority of the time with violence which claims the right to life. It is the history of a community that refuses and resists the loss of its spaces. It has always been..

On the fringes of post-Reformation Europe, church and state authorities faced problems in enforcing church attendance. In the Swedish kingdom, religious uniformity was seen as vital for the success of the state after the Lutheran confession had been established, and absences from church were punishable by law. The seventeenth century saw significant tightening of legislation relating to church absences and other breaches of the Sabbath, and severe punishments were introduced. Despite considerable deterrents, it was sometimes difficult to control local inhabitants: (...) absence cases were regularly brought before the local courts in Eastern Finland, where authorities were hampered by a combination of geographical distance and a highly mobile population. In this article, popular church-going practices are studied with an approach inspired by historical anthropology. In popular practice church attendance was required only on the most important holy days of the year, whereas on Sundays and prayer days, work or leisure were considered socially acceptable pursuits. Explanations of nonattendance should not only make reference to trying conditions: in certain situations people would travel long distances to church, despite the obvious difficulties they faced. Popular religious traditions and old conceptions of sacred time also affected behaviour among peasants. The great holy days of the year formed a ritual cycle, the aim of which was the maintenance of good relations with the supernatural. For the success of oneself and one’s household, it was more important to follow the norms of popular culture than the orders of the authorities. (shrink)

To survive, all forms of government require popular support, whether voluntary or involuntary. Following the collapse of the Soviet system, Russia's rulers took steps toward democracy, yet under Vladimir Putin Russia has become increasingly undemocratic. This book uses a unique source of evidence, eighteen surveys of Russian public opinion from the first month of the new regime in 1992 up to 2009, to track the changing views of Russians. Clearly presented and sophisticated figures and tables show how political support has (...) increased because of a sense of resignation that is even stronger than the unstable benefits of exporting oil and gas. Whilst comparative analyses of surveys on other continents show that Russia's elite is not alone in being able to mobilize popular support for an undemocratic regime, Russia provides an outstanding caution that popular support can grow when governors reject democracy and create an undemocratic regime. (shrink)

As competition over peer status becomes intense during adolescence, some adolescents develop insecure feelings regarding their social standing among their peers. These adolescents sometimes use aggression to defend or promote their status. The aim of this study was to examine the relationships among social status insecurity, callous-unemotional traits, and popularity-motivated aggression and prosocial behaviors among adolescents, while controlling for gender. Another purpose was to examine the potential moderating role of CU traits in these relationships. Participants were 1,047 in the 7th (...) or 8th grades from a large Midwestern city. They completed questionnaires on social status insecurity, CU traits, and popularity-motivated relational aggression, physical aggression, cyberaggression, and prosocial behaviors. A structural regression model was conducted, with gender as a covariate. The model had adequate fit. Social status insecurity was associated positively with callousness, unemotional, and popularity-motivated aggression and related negatively to popularity-motivated prosocial behaviors. High social status insecurity was related to greater popularity-motivated aggression when adolescents had high callousness traits. The findings have implications for understanding the individual characteristics associated with social status insecurity. (shrink)

With Facebook’s name changing to Meta, the metaverse concept has become popular again. There are many indications that the current fashionableness of the metaverse is not driven by technical factors, rather related to the public hype. To clarify the reasons for the increasing popularity of the concept, this study develops a model based on embodied social presence theory. We surveyed 292 metaverse users, and analyzed the obtained data using partial least squares structural equation modeling. The results show that the main (...) technical factors influencing the metaverse popularity do not significantly predict users’ embodied presence and embodied co-presence, while users’ imagination positively predicts their embodied presence in the metaverse and positively influences users’ willingness to continuously participate through the multiple mediating effects of embodied presence and co-presence. The results of this study confirm, to some extent, that user imagination triggered by public opinion drives the popularity of the metaverse. (shrink)

This paper attempts to demonstrate that bottom-up popular vote processes (the optional referendum and citizens’ initiative) focused on ordinary legislation can help to improve democratic self-government by uniquely facilitating the development and expression of various forms of political agency. Most significantly, it is argued that such popular vote processes can be designed in ways that endow them with significant deliberative credentials. Methodologically, the paper employs Mark E. Warren’s problem-based approach to democratic theory, which provides the conceptual tools necessary to advance (...) a) a novel case for recovering popular vote processes as a valid institutional toolkit for exploration by democratic theory and b) an empirically informed set of best practices that can provide critical resources for normatively scrutinizing existing institutionalizations of bottom-up popular vote processes across the world. (shrink)

Introduction One of popular science’s primary functions is to make what would otherwise be inaccessible, specialist knowledge accessible to the lay reader. But popular science puts its imagined reader in something of a dilemma, for one does not have to look very far to find bitter argument among science writers; argument that takes place beyond the limits of the scientific community: witness the ill-tempered exchanges between Mary Midgley and Richard Dawkins in the journal Philosophy in the l...

This paper questions the meaning of popular culture under the auspices of modernity. The late transition and extension of modernity is technology. This eventual process is characterized by material culture. However, it is difficult to ignore the moment of postmodernity when the effects of the transition and the products themselves have given impetus to new constellations of discursive formation. The visual culture tends to dominate the scheme of things in popular culture. It is argued in this paper that popular culture (...) operates through four rationalities; namely, dispersion, segmentation, integration, and extension. The first three are called the intention/logic of mass culture. The last element, however, speaks of the transition from modern to postmodern. From location to bilocation and virtual location—the entire route of cultural turns has made the possibility of postmodern regimented bodies through the television. (shrink)

Addressing the contradictions surrounding modern-day femininity and its complicated relationship with feminism and postfeminism, this book examines a range of popular female/feminist icons and paradigms. It offers an innovative and forward-looking perspective on femininity and the modern female self.

This article engages with current discussions on the politics of aesthetics to theorize the role of popular art in reproducing or contesting urban orders. Specifically, we engage with scholars who have taken up the work of Jacques Rancière to understand how power structures are normalized through ‘the distribution of the sensible’. Building on and critically engaging with debates on the ‘post-political city’, we suggest that all too often scholars fall back on a binary, state-centric approach that depicts non-state popular aesthetics (...) as either revolutionary and disruptive, or as indicative of an alternative form of oppression. Drawing on our work in Kingston, Jamaica, and Rio de Janeiro, Brazil, we argue that sensorial-political, art-based urban struggles shape multiple urban orders that are distinct but not necessarily antagonistic. Applying Stuart Hall’s work on popular culture to contexts of criminal governance, we show how art is often simultaneously supportive and disruptive of urban orders. (shrink)

This article examines popular discourses of women's sexuality in 1920s England and argues that sex manuals like Marie Stopes's Married Life and sex novels like E.M. Hull's The Sheik, despite their adherence to status quo values, were liberating for women through their affirmation of women's sexual subjectivity. Stopes's enormously popular book contributed strongly to a new understanding of women's sexual drives as natural and autonomous. The changing attitudes were reflected in the numbers of postwar women who actively participated in the (...) creation and consumption of popular sex-novels and films, exercising both economic and sexual freedoms at once. This article focusses on the film version of The Sheik, which experienced great success as part of this growing leisure market catering specifically to women's desire, and in particular on the figure of Rudolph Valentino as a “woman-made” man. The film's “crossed” representations of sexuality (the emancipated “flapper” and the effeminate yet virile “sheik”) challenged traditional notions of femininity and masculinity, and in doing so, were liberating for women consumers at the same time that they threatened the sexual identities of men. (shrink)

This work is an attempt to explore both the increase in and the breadth of popular collecting in Britain. It does this by examining the contexts of social change over the past 20 years. This change, it is argued, has led to a culture of social and material insecurity, in which collecting is used for the creating and defence of identity. The social theory of Guy Debord is employed as an underlying philosophy in which contemporary popular collecting is interpreted as (...) an expression of a moral value system in a society driven by market forces. The social world and values of collectors are explored through their clubs. These, it is asserted, comprise an alternative society, one in which a legitimization of the collector's activities and preferences can be made and in which they develop a complementary reality. (shrink)

Shuilu fahui is a Buddhist rite for saving all sentient beings (pudu) with a complex layer of ritual activities incorporating elements of all schools of Chinese Buddhism, such as Tantric mantras, Tian Tai rituals of asking for forgiveness (chanfa), and Pure Land reciting of Amitabha’s name. The ritual can be dated to the Tang Dynasty (c. 670–673 CE) and has been one of the most spectacular and popular rituals in Chinese Buddhism. Shuilu fahui is still performed in China, Hong Kong, (...) Taiwan and Singapore, and continues to be very popular amongst such Chinese communities. This study is an aid to understanding how Chinese Buddhism is practised by monks and nuns in Hong Kong, and how they interact with lay Buddhists through Shuilu fahui. This rite constructs and represents a unified religious world that contains many important and profound religious meanings, and it continuous to ­develop in order to accommodate the various demands of people in Hong Kong. (shrink)

Morality is one of the fundamental structures of any society, enabling complex groups to form, negotiate their internal differences and persist through time. In the first book-length study of Roman popular morality, Dr Morgan argues that we can recover much of the moral thinking of people across the Empire. Her study draws on proverbs, fables, exemplary stories and gnomic quotations, to explore how morality worked as a system for Roman society as a whole and in individual lives. She examines the (...) range of ideas and practices and their relative importance, as well as questions of authority and the relationship with high philosophy and the ethical vocabulary of documents and inscriptions. The Roman Empire incorporated numerous overlapping groups, whose ideas varied according to social status, geography, gender and many other factors. Nevertheless it could and did hold together as an ethical community, which was a significant factor in its socio-political success. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Popular Culture in the Houses of Poe and CortázarDaniel Bautista (bio)"[…]at the age of nine I read Edgar Allan Poe for the first time. That book I stole to read because my mother didn't want me to read it, she thought I was too young and she was right. The book scared me and I was ill for three months, because I believed in it."…—Julio Cortázar1In interviews and essays, (...) Julio Cortázar, the famous Argentine author, often expressed a lifelong fascination with Edgar Allan Poe (Berg 227–32). Moreover, as a young man Cortázar spent two years translating the American author's prose into Spanish, making irresistible the search for traces of Poe in his own work. His description of Poe as a youthful and guilty pleasure reflects a common reaction to the American author that has led some critics to rue Poe's influence. Jonathan Elmer points out that "Poe's connection with juvenile tastes, and hence with a time when reading and acquiring 'culture' were actually enjoyable […] has been insistently and disapprovingly stressed by the Anglo-American literary-historical tradition" (3). Although Poe himself often liked to "advertise [his work] as ethereal and otherworldly, or avowedly timeless," critics who found elements of the vulgarly popular in his writing regarded the author as a true "stumbling block" in the American literary landscape (Rosenheim and Rachman xii; Eliot 205). In a similar vein, Elmer observes,It has puzzled many critics, sometimes to the point of vituperation, that Poe stands simultaneously as the germinal figure of a central modernist trajectory (leading via Baudelaire to French Symbolism and thence to the high modernism of Eliot and others) and as the much-acknowledged pioneer of several durable mass-cultural genres: detective fiction and science fiction, as well as certain modes of sensational or gothic horror, which are today, to use one of Poe's coinages, "omniprevalent."(2)In the past, such critics tended to dismiss Poe to the fringes of the American canon for what they saw as his highbrow pretensions and lowbrow taste. More recently, critics like Elmer and others have argued that Poe's ability to straddle the high/low cultural divide is precisely what makes him such a perennially fascinating writer and one of the most revealing about American culture in general.Considering Poe's high standing in Latin America, one might assume that the question of his low or popular status was not as much of a stumbling block there.2 Cortázar himself blamed American discomfort with Poe on his use of "baroque" language, an issue that Cortázar's own background as a native Spanish speaker allowed him to ignore: [End Page 1] "since I'm neither English nor American, I see it with another perspective. I know there are aspects which have aged a lot, that are exaggerated, but that hasn't the slightest importance next to his genius" (Weiss 73). The idea that an author's "genius" could rise above the demands of his countrymen was important to Cortázar. Questions about his own cultural status also significantly affected the reception of Cortázar's work, though in many ways he suffered from just the opposite charges made against Poe. The style and themes of his work, and the political context in Argentina during the early part of his career (characterized most conspicuously by the rise of Perónism), led some in the literary establishment of his own country to accuse Cortázar of being too European or elitist.3 Looking at Poe and Cortázar together, this essay compares how both authors negotiated such cultural issues in their writing and the way that Cortázar reworks some of Poe's particular strategies in a modern Argentine setting. Focusing on two of these authors' most well-known stories, "The Fall of the House of Usher" (published in 1839) and "Casa tomada" ("House Taken Over") (published in 1946), I argue that they both reflect some of the ways that Poe and Cortázar grappled with the rise and attraction of a popular culture that threatened to reconfigure their particular literary landscapes.In Keywords, Raymond Williams traces the... (shrink)

O artigo apresenta as principais críticas do eliminativismo contra a existência da psicologia popular. Apresentar-se-á as críticas segundo as quais a psicologia popular náo se relaciona com as demais teorias científicas, a psicologia popular é táo ímpar que parece náo ter desenvolvido nada além do que se desenvolveu até o tempo dos Gregos, a psicologia popular é passiva, quando, em certos casos, deveria ser ativa; e, por fim, a psicologia popular náo é sujeita à falsificaçáo científica, como devem ser as (...) teorias científicas. Mostrar-se-áo os argumentos filosóficos concernentes ao método falsificacionista, notadamente os relacionados à epistemologia. Depois, analisar-se-áo as demais críticas eliminativistas contra a psicologia popular. Mostrar-se-á que tais críticas, tomadas isoladamente, náo sáo suficientes para que se decrete o fim da psicologia popular, mas se concluirá que tais críticas servem de base para sustentar as críticas extrínsecas, as quais podem em conjunto com as intrínsecas serem suficientes para que o materialismo eliminativista tenha sucesso. (shrink)