In the individual, social, and political dimensions, the shaping of the liberal tradition has met up with and will continue to meet up with the presence of the Roman Catholic Church with its own philosophy. Yet has this always led to sharp conflict between Catholicism and liberalism? Has the social thinking of the Church evolved in its assessment of the liberal tradition and vice versa? Have there been points in common in the two systems of thinking? In contrast, where have (...) sparks appeared? Does Catholicism support the stability of liberal democracy? A response to these questions comprises the primary aim of the work at hand. Herein is a presentation and appraisal of one of the most interesting and continually lively clashes, accompanied by a portrayal of both Catholicism and liberalism. Analysis will be conducted at the level of social philosophy, through incidental political practice, and from the historical perspective – all of which together will enable illustration of the dynamic relationship between Catholicism and liberalism. Due to the scope of liberalism, the analysis of the Catholicism-liberalism relationship will be limited solely to the philosophy of politics and of economics. Such a restricted social philosophy involves the following issues: the genesis, essence, and characteristics of social policy; its ultimate justification or lack thereof; the relationship between the political society and its members; the types of structured political communities; the genesis, nature and duties of political authorities; the definition of the law, its foundations and limitations; the essence and properties of economic life; types of ownership; and, finally, the relations taking place between politics and economics. The problem inherent in an encounter between the social thinking of the Roman Catholic Church and liberalism appear to be especially meaningful in the context of the Polish discourse regarding the new order, its theoretical bases and institutions, projects for the realization of individual freedom, and the superiority or inferiority of values in today’s pluralistic universe. This matter is of great consequence and significance – not only intellectually but above all practically – and manifests itself in political, economic, and cultural life. Nonetheless, for decades now, Polish research into this issue has been entangled in occasional conflicts of a worldview and political nature. In turn, there is a lack of understanding and objective theoretical reflection on the subject. In fact, there are no publications which attempt to understand liberalism and assess the validity of the accusations against it. The vast amount of literature devoted to this problem most frequently opens, right from the start, with arguments stemming from either a Marxist or Catholic apologetics. The liberal credo is not identified with the philosophy of politics, but rather the theory of pro-capitalist economics. This, as a result, not only misrepresents the crux of liberalism, but also narrows the catalogue of responses by the Church on this very topic – starting with the encyclical Rerum novarum (1891) by Pope Leo XIII. In order to resolve this problem, the analysis will be rooted in the broader philosophical and historical context. In other words, it will look into liberalism on the one hand, and into those Church documents in which that institution first spoke of liberalism on the other. The discussions and deliberations contained within this volume are laid out in an introduction, four chapters, and a conclusion. The introduction includes the theoretical bases and methodological assumptions of this work, taking into account the principles of philosophical reflection and analysis. The fundamental chapters present the evolution of an attitude towards liberalism in the social teachings of the Roman Catholic Church – from Pius VI to John Paul II – taking under consideration the key moments and figures in the development of liberalism (e.g., John Locke, John Stuart Mills, John Rawls). In this time period four stages of a Catholic reference to liberalism will be distinguished. The first three constitute: 1) animosity and condemnation (from Pius VI to Pius IX), 2) criticism accompanied by tolerance (from Leo XIII to Pius XII, and 3) criticism accompanied by limited concord (from John XXIII to Paul VI). Today, and with increasing frequency, voices are heard speaking of the teachings of John Paul II as marking a new caesura in the Catholic-liberalism relationship. Hence it is worth re-evaluating and re-analyzing if such opinions are justified. The volume closes with a conclusion comprising an attempt to answer the following questions. Are Catholic accusations addressed at liberalism correct or not? Has liberalism turned out to be a philosophy open to criticism and capable of modification as the weak points in liberal theory and practice are disclosed? Can Catholic values enrich the liberal political order? Can Catholic moral-religious norms, introduced into the realm of political responsibilities, endanger the foundations of the liberal system? Reviewing the evolution of Catholicism as well as liberalism, has Catholicism found its place amidst the pluralistic harmony of liberal democracy? Kształtowanie się tradycji liberalnej napotykało i będzie napotykać na promowaną przez Kościół rzymskokatolicki filozofię, zarówno w wymiarze indywidualnym, społecznym, jak i politycznym. Czy zawsze prowadziło to do ostrego sporu między katolicyzmem a liberalizmem? Czy społeczna myśl Kościoła ewoluowała w swojej ocenie tradycji liberalnej i vice versa? Czy w obu systemach myślowych istniały punkty wspólne? Czego dotyczyły ogniska zapalne? Czy katolicyzm wspiera stabilność liberalnej demokracji? Te pytania sprawiły, że głównym celem niniejszej pracy jest prezentacja i ocena jednego z najbardziej interesujących i wciąż aktualnych sporów, a pośrednio przedstawienie dwóch filozofii – katolicyzmu i liberalizmu. Analiza tego sporu prowadzona jest na płaszczyźnie filozofii społecznej, incydentalnie – praktyki politycznej w ujęciu historycznym, co umożliwia ukazanie dynamiki relacji między katolicyzmem i liberalizmem. Z powodu zakresu liberalizmu w analizie relacji katolicyzm – liberalizm praca ta ogranicza się jedynie do filozofii polityki i filozofii gospodarki. Tak okrojona filozofia społeczna interesuje się następującymi problemami: genezą, istotą i cechami społeczności politycznej, jej ostatecznym uzasadnieniem lub brakiem takowego oraz relacjami między społeczeństwem politycznym a jego członkami, typami ustrukturyzowania wspólnoty politycznej, genezą, naturą i zadaniami władzy politycznej, definicją prawa, jego podstawą i ograniczeniami, istotą i właściwościami życia gospodarczego, rodzajami własności, stosunkami zachodzącymi między polityką a ekonomią. Problem spotkania myśli społecznej Kościoła katolickiego z liberalizmem wydaje się szczególnie znaczący również w kontekście polskich dyskusji o tworzącym się ładzie, jego teoretycznych podstawach i instytucjach, projekcie realizacji indywidualnej wolności oraz wyższości i niższości wartości w dzisiejszym, pluralistycznym uniwersum. Problem ten ma olbrzymie znaczenie nie tylko intelektualne, ale przede wszystkim praktyczne, objawiające się na poziomie życia politycznego, ekonomicznego i kulturowego. Jednak od wielu dziesięcioleci polskie studia nad tym zagadnieniem są uwikłane w doraźne konflikty o charakterze światopoglądowym i politycznym, natomiast brakuje rozumiejącej i obiektywnej refleksji teoretycznej na ten temat. Właściwie nie ma publikacji próbujących zrozumieć liberalizm i ocenić zasadność stawianych mu zarzutów. Ogrom literatury poświęcony temu problemowi najczęściej zawiera prace już na wstępie wychodzące z pozycji apologetycznie marksistowskich czy katolickich. Utożsamia się w nich credo liberalizmu nie z filozofią polityki, lecz z teorią ekonomii prokapitalistycznej, co nie tylko zakłamuje istotę liberalizmu, lecz także zawęża katalog wypowiedzi Kościoła na jego temat, rozpoczynając je od encykliki Rerum novarum (1891) Leona XIII. Aby sprawę wyjaśnić w niniejszej książce, analiza jest umieszczona w szerszym kontekście filozoficznym i historycznym, czyli „ma wgląd”, z jednej strony w liberalizm, z drugiej – w dokumenty Kościoła, w których on po raz pierwszy zabrał głos w sprawie liberalizmu. Rozważania zawarte w niniejszej pracy podzielone są na wstęp, cztery rozdziały i zakończenie. We wstępie prezentuję podłoże teoretyczne i założenia metodologiczne rozprawy, przestrzegając zasad refleksji i analizy filozoficznej. Rozdziały przedstawiają ewolucję stosunku do liberalizmu w społecznej nauce Kościoła rzymskokatolickiego, od czasów Piusa VI do Jana Pawła II, z uwzględnieniem ważniejszych momentów rozwoju myśli liberalnej (John Locke, John Stuart Mill, John Rawls). W omawianym okresie wyróżniam cztery etapy katolickiego odniesienia do liberalizmu: pierwszy – wrogości i potępienia (od Piusa VI do Piusa IX), drugi – krytyki, ale zarazem tolerowania (od Leona XIII do Piusa XII), trzeci – krytyki, choć i ograniczonej zgody (od Jan XXIII do Pawła VI) i czwarty – powszechnie oceniany jako przełom w katolickiej percepcji liberalizmu (pontyfikat Jana Pawła II). Całość rozważań zamknie zakończenie, którego treścią jest próba odpowiedzi na pytania: czy katolickie zarzuty pod adresem liberalizmu są trafne czy też nie? Czy liberalizm okazał się filozofią otwartą na krytykę, zdolną do modyfikacji pod wpływem ujawniania słabych stron teorii lub praktyk liberalnych? Czy wartości katolickie mogą wzbogacić liberalny porządek polityczny? Czy też katolickie normy moralno-religijne, wprowadzone w obręb obowiązków politycznych, zagrażają fundamentom ustroju liberalnego? Czy zarówno wobec ewolucji katolicyzmu, jak i liberalizmu katolicyzm odnalazł się w pluralistycznej harmonii liberalnej demokracji? (shrink)

Nadzieja radykalna to nadzieja obecna dotąd w dyskursie religijnym. Począwszy od Nietzschego tematyka ta zaczęła się również pojawiać w dyskursie filozoficznym. Punktem wyjścia artykułu jest myśl Ernesta Blocha, który uczynił z nadziei centralną kwestię rozważań filozoficznych, choć nie udało mu się rozwinięcie tej idei. W tym względzie pierwszeństwo przypada Nietzschemu, który dążył do złączenia filozofii z problematyką nadziei. Ostatnim filozofem, którego poglądy zostaną wzięte pod uwagę jest Quentin Meillassoux, dążący w ostatnich latach do filozoficznego podtrzymania nadziej dotąd kojarzącej się z (...) religią. Punktem docelowym rozważań, oprócz próby oceny propozycji każdego ze wspomnianych filozofów, jest sformułowanie wniosków odnoszących się do konsekwencji pojawienia się problematyki nadziei radykalnej na gruncie filozofii. Wskażę na sposób współczesnego filozofowania, który zdaje się otwierać szanse na powiązanie tej problematyki z filozofią. Can Philosophy substitute for religion? Philosophies of Radical Hope from Nietzsche to Meillassoux Radical hope is hope that could be found in religious discourse. Starting from Nietzsche, the concept entered also philosophical discourse. The article takes as its starting point the thought of Ernest Bloch, who placed hope at the center of philosophical thought, although, he was not able to develop the idea. In this respect, priority should be given to Nietzsche, whose views were taken up by Quentin Meillasoux, who has been aiming to philosophically uphold hope that has been usually associated with religion. The end point of the present deliberation, in addition to an attempt at evaluating the abovementioned philosophers’ propositions, is formulation conclusions concerning the consequences of the appearance of the problematics of radical hope in the field of philosophy. I will point to a way of contemporary practice of philosophy, which appears to open up opportunities to tie in this problematics with philosophy. (shrink)

Tato stať - "Úvod do dějepisu jako společenské vědy" - se zabývá těmito otázkami: 1. Co je dějepis a čím se zabývá? 2. Zabývá-li se dějepis též a zvláště smyslem společensko-lidských dějin, mají společensko-lidské dějiny smysl, a mají-li smysl, tedy jaký? 3. Ať již mají, či nemají nějaký smysl, jaký možný smysl má studium dějepisu, resp. jaký možný smysl studium dějepisu může mít a kdy jej může mít? - Zabývajíc se těmito otázkami, je tato stať úvodem do společenských věd (...) jako s dějepisem spjatých a jím vázaných vazbou jejich logického principu s jejich principem historickým. (shrink)

Když jsem v roce 1992 začínal na filosofické fakultě UK přednášet teorii sémantiky, cítil jsem intenzivní potřebu poskytnout studentům nějaký učební text. O překotném vývoji tohoto interdisciplinárního oboru, který odstartovalo v sedmdesátých letech úspěšné “zkřížení logiky s lingvistikou” Richardem Montaguem a dalšími a který se nezpomalil dodnes, totiž v češtině neexistovaly prakticky žádné zprávy (s čestnou výjimkou přístupu tzv. transparentní intenzionální logiky, který byl dílem českého emigranta Pavla Tichého a o kterém u nás psal Pavel Materna). Přehledové publikace, jaké jsou (...) potřeba pro někoho, kdo se chce v dané problematice zorientovat, se ovšem v té době i po světě teprve začínaly objevovat: v roce 1990 vyšla kniha An Introduction to Semantics Gennara Chierchii a Sally McConell-Ginnetové a v roce 1991 vydala skupina holandských logiků pod kolektivním pseudonymem L.T.F. Gamut dvousvazkovou knihu Language and Meaning. Za této situace jsem se pokusil co nejrychleji sepsat učební text, který by moji studenti i jiní zájemci o sémantiku mohli použít; a protože o jeho vydání paradoxně projevila větší zájem filosofická fakulta Masarykovy univerzity v Brně (kde jsem já osobně nikdy neučil; ale zájem o sémantiku tam neúnavně podněcoval a vydání mého textu tam zprostředkoval kolega Materna) než filosofická fakulta mojí domovské Karlovy univerzity, vyšel tento text v Brně, a to pod názvem Úvod do teoretické sémantiky. (shrink)

Studie se věnuje čtyřem astronomickým pomůckám, které vytvořil a užíval Gerbert z Aurillacu, remešský a ravennský arcibiskup, opat v Bobbiu a v letech 999–1003 papež. Gerbert vyučoval quadrivium především v Remeši a od jeho žáka Richera z Remeše a z Gerbertových dopisů víme o čtyřech jeho přístrojích, které poskytovaly srozumitelný a názorný úvod do geocentrického výkladu veškerenstva: 1. glóbus světové sféry s nastavitelným horizontem; 2. pozorovací hemisféra s pěti rovnoběžnými kruhy světové sféry ; 3. armilární sféra s vnitřním umístěním (...) ekliptiky a oběžných drah planet; 4. armilární sféra s vnějším umístěním hvězd a souhvězdí. (shrink)

Tato stať je zamýšlena jako úvod do spojité problematiky explikace pravdivosti a sémantic-kých paradoxů, které onu explikaci pronásledují. Tyto paradoxy jsou viděny jako prostředek ukázání, že nedostatečně promyšlená explikace našeho pojmu pravdivosti (významu pravdi-vostního predikátu) je explikací nevyhovující. Poté jsou předvedeny rysy obou klasických přístupů, Russellovy teorie typů a Tarského hierarchie metajazyků. Nakonec jsou podány zá-kladní ideje hlavních názorových škol, které přišly poté.

The book is an attempt to identify the main principles of a new political philosophy corresponding to the parameters of the Anthropocene, i.e. the geological-climatic epoch of the planetary system in which the negative influence of man on planetary cycles and evolutionary processes exceeds the influence of geological forces. Humanity has become the dominant force affecting all components of the planetary ecosystem (biosphere, hydrosphere, atmosphere, cryosphere, lithosphere) and its activities bring with them problems that affect the social and political spheres. (...) An Introduction to Environmental Political Philosophy illustrates these problems, examines their causes and phenomena, and seeks to understand them in detail. The book does not formulate cheap populist solutions or serve as a political agenda. Rather, it presents philosophical analyses of ecologically, sociologically, politically, and economically contingent phenomena in order to achieve a comprehensive understanding of the socio-political situation of the Anthropocene. (shrink)

Neste trabalho buscaremos refletir sobre o racismo no Brasil a partir de uma perspectiva decolonial. Para tanto, utilizaremos a teorização de Quijano acerca do processo de construção do conceito de raça. Segundo o autor, o racismo surgiu como uma ferramenta de colonização, propiciando a expropriação de terras e a escravização dos corpos. Não obstante, a diferenciação e hierarquização de raças permaneceu mesmo após terminado o período colonial. Objetivando visualizar a progressão dessa prática no Brasil, dividimos essa investigação em dois tópicos: (...) 1) estudo da análise de Quijano sobre a raça e 2) identificação das formas pelas quais o racismo se consolidou no país, apoiadas no ideal progressista. Palavras-chave: Raça. Progresso. Brasil. Aníbal Quijano. Colonialidade. (shrink)

Este artigo apresenta uma exegese do In Physica II, 1, l. 11-14 de Filipono, texto no qual o autor expõe uma compreensão da noção de força como formadora e diretiva da totalidade dos corpos na medida em que os mantém no ser, conferindo, portanto, unidade e ordenação ao cosmo. Nesse contexto, é possível sustentar que a força vinculada com a locomoção natural dos corpos simples tomados em conjunto, o cosmo, é uma anima mundi. Para tanto, a noção de vida, também (...) presente no In Physica II, 1, l. 11-14, é tomada como chave de leitura, uma vez que por ela tem sentido afirmar que o cosmos possui uma forma, esta que, no limite, é a própria alma do cosmo. (shrink)

ENTREVISTA COM PROFESSORAS (ES) DE FILOSOFIA DO ENSINO SUPERIOR DO CEARÁ – BLOCO IICom: Cristiane Maria Marinho, Francisco José da Silva, Camila do Espírito Santo Prado de OliveiraPor: Antônio Alex Pereira de Sousa, Paulo Willame Araújo de Lima.

Na primeira parte do artigo apresentamos algumas críticas à abordagem existencial da natureza e caracterizamos as operações metodológicas fundamentais do programa de uma hermenêutica da natureza esboçado por Martin Heidegger. Nesta parte final, nos concentramos nas indicações formais da articulação dos modos de encontro com a natureza. O ponto central de nossa contribuição é uma caracterização do modo de encontro com a natureza em sentido originário. A natureza em sentido originário aparece no compartilhamento humano com a intencionalidade dos organismos vivos, (...) o que permite falar de um aspecto emergente e retracional da natureza. Por fim, após a consideração da noção de formação de mundo , indicamos sucintamente a importância da noção originária de natureza para uma interpretação normativa da abertura humana para os sentidos de ser.In the first half of this paper we presented some criticisms against Heidegger's existential approach of nature. We made also a characterization of his sketched program of a hermeneutic of nature. The issues that concern us in this final part are the formal indications for an articulating of the mode of encounter with nature in an original sense. Nature in primordial sense appears by the sharing of the human intentionality with that of the living organisms. The dynamics of this sharing allow us to identify both an emergent and a retentive aspect of the nature. After considering the notion of world-formation , we briefly point out the relevance of the primordial notion of nature for a normative interpretation of the human openness to the meanings of being. (shrink)

This article aims to show the objections made by Arthur Schopenhauer (1788-1860) to Immanuel Kant’s doctrine of right (1724-1804). Based on the main Schopenhauer’s work we’ll be able to explain the five points of disagreement between Schopenhauer and Kant: (i) Kant tries to separate right sharply from ethics; (ii) the definition (Bestimmung) of the concept of right; (iii) the right to property (what is the basis of this right and if its exists outside the State); (iv) the purpose of the (...) State; and (v) the right to punish. (shrink)

O presente artigo discute a importância das aulas de regência do estágio supervisionado, cuja finalidade é desenvolver em cada estudante em formação, a compreensão da relação teórico-prática durante o tempo universidade e promover o contato inicial com a docência. O estágio supervisionado, como componente curricular obrigatório no curso de Licenciatura Intercultural Indígena em Matemática, estabelece esse diálogo entre a teoria apreendida no contexto da educação escolar indígena (tempo-universidade) e sua aplicabilidade na prática comunitária das escolas estaduais indígenas de Alagoas. Este (...) trabalho trata das observações realizadas no transcorrer do Estágio Supervisionado II com alunos do Alto Sertão de Alagoas. As informações apresentadas resultam das observações e participações nos cenários escolares por parte do autor e co-autora e, nas salas de aula, pelo autor na condição de professor orientador que acompanhou o desenvolvimento das aulas de regências. A investigação foi amparada por uma revisão bibliográfica e por relatos obtidos nas observações das aulas de regência. Teve como aporte teórico Bianchi et al. (2005), Lima e Pimenta (2006), Pimenta (1997), Tardif (2002) e dentre outros. O estágio mostrou-se como um espaço de importantes reflexões e debate, ações e atitudes e crescimentos e experiências no contato com a profissão escolhida. (shrink)

Neste artigo, defenderei que o recurso à imagem de Giges que é feita por Glauco no livro II da República de Platão serve ao propósito de demonstrar que, dada a ambição (πλεονεξία) que é própria à natureza humana, a concessão de um poder ilimitado a quem quer que seja conduz fatalmente à tirania. Antes disso, contudo, reconstruirei a hipótese de Glauco para a origem da justiça e por fim sustentarei como Glauco, ao final do seu discurso, procura superar o plano (...) alegórico do relato que ele faz de Giges, sem, por outro lado, renunciar aos princípios que ali são postulados. Com isso, pretendo também mostrar que o discurso de Glauco constitui uma unidade minimamente consistente. Palavras-chave: Glauco; Giges; Técnica; Tirania. Glaucon’s speech and the birth of the tyrant in Republic II Abstract: In this article, I argue that Glaucon's use of the image of Gyges in Book II of Plato's Republic is intended to demonstrate that, given the human tendency towards ambition (πλεονεξία), the granting of unlimited power to anyone inevitably leads to tyranny. Before that, I first explain Glaucon’s hypothesis for the origin of justice. Then, I maintain how Glaucon attempts to go beyond the allegorical level of the Gyges story in his speech's conclusion, while still holding onto the principles presented therein. Through this, I aim to demonstrate that Glaucon's speech is a consistent unit. Key-words: Glaucon; Gyges; Skill; Tyranny. Le discour de Glaucon et la naissance du tyrant dans le livre II de la République Résumé: Dans cet article, je soutiendrai que l'utilisation de l'image de Gygès par Glaucon dans le Livre II de La République de Platon vise à démontrer que, compte tenu de la tendance humaine à l'ambition (πλεονεξία), l'octroi d'un pouvoir illimité à quiconque conduit inévitablement à la tyrannie. Avant cela, j'expliquerai d'abord l'hypothèse de Glaucon sur l'origine de la justice. Ensuite, je maintiendrai comment Glaucon cherche à dépasser le niveau allégorique de l'histoire de Gygès dans la conclusion de son discours, tout en conservant les principes présentés dans celui-ci. Ainsi, je vise à démontrer que le discours de Glaucon constitue une unité cohérente. Mots-clés: Glaucon; Gygès; Expertise; Tyrannie. Data de registro: 01/08/2023 Data de aceite: 22/11/2023. (shrink)

Niektóre fragmenty książki mogą przywodzić na myśl filozofię Gianniego Vattimo, który dokonuje bardzo ciekawej reinterpretacji tradycji katolickiej, ale w wersji zsekularyzowanej i całkowicie immanentnej. Głębsze rozważenie tego wątku mogłoby wzbogacić i tak niezwykle erudycyjną oraz bardzo fachowo napisaną książkę. --------------- Zgłoszono: 06/09/2020. Zrecenzowano: 31/10/2020. Zaakceptowano do publikacji: 24/11/2021.

Change in scientific practice and its implications for the status of scientific claims, examined through an analysis of three episodes at a synchrotron laboratory. After World War II, particle physics became a dominant research discipline in American academia. At many universities, alumni of the Manhattan Project and of Los Alamos were granted resources to start programs of high-energy physics built around the promise of a new and more powerful particle accelerator, the synchrotron. The synchrotron was also a source of very (...) intense X-rays, useful for research in solid states physics and in biology. As synchrotron X-ray science grew, the experimental practice of protein crystallography, garnered funding, prestige, and acclaim. In Velvet Revolution at the Synchrotron, Park Doing examines the change in scientific practice at a synchrotron laboratory as biology rose to dominance over physics. He draws on his own observations and experiences at the Cornell University synchrotron, and considers the implications of that change for the status of scientific claims. Velvet Revolution at the Synchrotron is one of the few recent works in the sociology of science that engages specific scientific and technical claims through participant observation--recorded evocatively and engagingly--to address issues in the philosophy of science. Doing argues that bureaucratic change in science is neither "top-down" nor "bottom-up" but rather performed in and realized through recursively related forums of technical assertion and resistance. He considers the relationship of this change to the content of science, and the implications of this relationship for the project of laboratory studies begun in the late 1970s. (shrink)

Buscamos, primeiramente, abordar o conceito de desenvolvimento na colonialidade, com ênfase nas diversas formas de colonialidade direcionadas à destruição da natureza e de modos de vida não dualistas. A partir disso, resgatamos a noção de desenho em Arturo Escobar que compara ontologia relacional e dualista, relacionando esses conceitos ao desenvolvimento na colonialidade, à destruição da natureza e ao racismo ambiental institucional. Através da revisão bibliográfica, ressaltamos a importância dos estudos e práticas decoloniais e do desenho autônomo para a descolonização da (...) natureza e, de modo mais geral, dos espaços subalternizados pela colonialidade, em suas mais diversas formas. (shrink)

This essay is a reconstruction and defense of Davidson's argument against the intelligibility of the notion of conceptual scheme. After presenting a brief clarification of Davidson's argument in 'On the Very Idea of a Conceptual Scheme', I turn to reconstructing Davidson's argument. Unlike many commentators, and occasionally Davidson, who hold that the motive force of the argument is the Principle of Charity (or the denial of the Third Dogma), I argue that there is a further principle which underlies the argument. (...) This principle I call the Strong Discrimination Principle. But the argument of the paper is not purely exegetical. Not only do I show how the Strong Discrimination Principle meets certain objections to Davidson's argument, but I show how the Principle clarifies the realist position. In particular, I show how a line of argument advanced by Rorty and Putnam against (metaphysical) realism can be rejected. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Croire et savoir: Les principes de la connaissance selon Nicolas d’AutrécourtDallas G. Denery IIChristophe Grellard. Croire et savoir: Les principes de la connaissance selon Nicolas d’Autrécourt. Paris: J. Vrin, 2005. Pp. 313. Paper, €38,00.Nicholas of Autrecourt has often seemed to be one of those philosophers doomed to be best known for everything but their own ideas. Famously, if inaccurately, dubbed "the Medieval Hume" by one of his first (...) modern critics, the threat or fear of skepticism has in one way or another shaped most subsequent studies of Nicholas's work. While understandable, this really is unfortunate. Nicholas himself clearly states that his philosophical goal was to avoid the skeptical consequences that he believed were latent in the writings of his scholastic peers. In this excellent new work, the first monograph-length study devoted to Nicholas's thought in nearly 60 years, Christophe Grellard goes a long way towards recovering Nicholas's very real contributions to fourteenth-century intellectual life.Any attempt to interpret Nicholas's thought runs up against one significant problem—few of his works survive. All that remains are a fascinating and lengthy (not to mention, confusing and unfinished) work of natural philosophy, Exigit ordo, and several letters touching on issues in epistemology, cognition, and logic. As a result, even situating Nicholas's thought within the proper intellectual currents of the first decades of the fourteenth century has proven difficult. Whose work influenced him? Who were the objects of his criticism? What were his motives? Until recently, most scholars have attempted to trace the influence of William Ockham on Nicholas's thought. Drawing from recent work on the University of Paris during the fourteenth century, Grellard not only downplays Ockham's influence on Nicholas, but also Nicholas's membership in the faculty of theology. Rather, he stresses Nicholas's ongoing involvement in the arts faculty, where he continued to teach even as he studied for his degree in theology. This has two significant consequences. First, it allows Grellard to treat all of Nicholas's writings as contributions to the practice of natural philosophy. Indeed, in his compelling first chapter, Grellard contends that the initial sections of the Exigit, in which Nicholas famously condemns scholastic Aristotelianism as nothing more than an institutionalized pedagogy of error and untruth, must be read as a plea for a distinction between philosophy and theology, between speculation and faith. Even if Nicholas was not alone at the time in pushing for these distinctions (Ockham and John Buridan had argued along similar lines), Grellard demonstrates that Nicholas's approach was certainly the more radical and extreme. Second, the shift in focus from theology to arts brings with it a shift in Nicholas's most important interlocutors. To begin, Aristotle and Averroes become constant background forces in Nicholas's thought. Moreover, as the final section of Grellard's work makes clear, many of Nicholas's ideas are most usefully understood in light of writings of two other arts masters, John Buridan and Nicole Oresme, rather than in the context of debates among his contemporaries in the theology faculty. [End Page 119]These initial interpretive decisions shape the overall structure of Grellard's book, which moves, in three parts, from a deft analysis of Nicholas's theory of evidence and probability to his account of the objects of cognition and, finally, to a comparison of Nicholas's and Buridan's epistemological theories. Unlike so many prior studies that begin with Nicholas's famous critique of a fellow theologian's cognitive theories, thereby framing Nicholas's project in terms of theological debates concerning the intuitive cognition of non-existents and God's ability to cause false visions, Grellard begins with Nicholas's positive theory of knowledge. This effectively sidesteps the entire question of Nicholas's skepticism, a question Nicholas himself explicitly tried to avoid. Nicholas comes across as a philosopher keenly aware of the limits of human cognition, yet eager to develop a viable and wholly rational epistemology within those limits. Those limits, Grellard makes clear, have everything to do with appearances, with what we can rationally and legitimately infer about the world based upon what we see... (shrink)

Reflete-se sobre visões hegemônicas que, desde as primeiras elaborações imaginárias de um possível mundo ocidental no quarto século a.C., distorceram a imagem de povos africanos e sustentaram processos de colonização sob essa égide de pensamento.. Essas visões são fábulas, correspondendo a efabulações sobre a(s) África(s), africanos, descendentes. Existe um mundo fascinado há milênios por outro. Esse mundo fascinado e imaginado, o Ocidente, explorou e assumiu a narrativa sobre vários outros mundos, esmaecidos, rasurados, reinterpretados pela memória europeia, seja por traçados territoriais (...) ou da narrativa histórica. O Ocidental se contrapôs, assim, ao Oriental, também esmaecido. O que seriam Oriente e Ocidente? Assim como não existe raça, mas existe racismo, talvez não existam Ocidentes e Orientes, mas Ocidentalismos e Orientalismos. Cabe perguntar: sob esses imaginários, onde fica a África(s), que se situa e se perde entre os “ismos” elaborados, em lugar avesso à ideia de civilização, de não-Ocidente, de não-Oriente, de “um não-lugar”? Essa África imaginada enfeitiça o Ocidente e ao mesmo tempo é por ele metamorfoseada. O romance O Asno de Ouro, do africano Apuleio (Século II d. C.), servirá de pretexto para a reflexão sobre essa metamorfose. (shrink)

The Second Vatican Council was built within a solidly constituted tradition in the Catholic Church. All councils were held within the traditional and legal parameters of the Church. The question about the condition of possibility of a renewal Council under this tradition shows relevant. The Vatican II is the result of a negotiation between renewal and preservation. Pope John XXIII personally coordinated the construction of the legitimacy of the new event, following steps which may be rescued during the preparatory stages (...) of the great assembly. The reading of this process from sociological parameters may elucidate its plausibility within the tradition and the Church's bureaucratic organization. Pope John started ably a church renewal process, opening a new phase in the long Catholic tradition. Under his Pope condition, he knew how to seed the idea of a revamping event in the name of a divine inspiration and with the set of bishops’ participation of the Church. (shrink)

PRISÃO PREVENTIVA E CONSTITUIÇÃO: UMA LEITURA CRÍTICA DO ARTIGO 310, II, CPP.

Leslie Stephen, jeden z głównych przedstawicieli wiktoriańskiego agnostycyzmu i autor ważny dla wiktoriańskiej historiografii, wiele miejsca w swych dziełach poświęcił filozofii Thomasa Hobbesa, którego interpretował jako zdecydowanego sceptyka i którego myśl zainspirowała częściowo jego własną filozofię, szczególnie w przypadku takich zagadnień, jak rola religii i natura wiary. Analiza dokonanego przez Stephena porównania Hobbesa do Herberta Spencera ukazuje analogię między dwoma ujęciami problemu wiedzy o Bogu obecnymi w dziełach Hob- besa a formą, jaką problem ten przyjął u fideisty Henry’ego Longueville’a Mansela (...) i agnostyka Herberta Spencera, rzucając światło na nowożytne inspiracje wiktoriańskiego agnostycyzmu i wpływ, jaki poglądy jego zwolenników wywarły na historiografię ich epoki. (shrink)

Luciano Rocha Pinto é professor e pesquisador, doutor em História pelo Programa de Pós-Graduação em História da Universidade do Estado do Rio de Janeiro (PPGH-UERJ), com Pós-doutorado em História, pela Universidade Federal Fluminense (PPGH-UFF) e pós-doutorado em Teologia pela Pontifícia Universidade Católica do Rio de Janeiro (PUC-Rio). Atua na área de história política, poder pastoral no ocidente e perspectivas do espaço sagrado. Além de exercer o ministério diaconal na Arquidiocese de São Sebastião do Rio de Janeiro, realizando pesquisa também sobre (...) o Diaconato Permanente. Com o livro o autor apresenta o Ministério Diaconal na perspectiva histórica e teológica. Durante cerca de mil anos o diaconado foi vivido, no Ocidente, apenas como uma etapa para aqueles que se preparavam para o presbiterato. Com o advento do Concilio Vaticano II o ministério foi restaurado, sendo recolocado como parte integrante do corpo clerical da Igreja Latina. O diácono permanente é o servo da caridade, da liturgia e da palavra. No Brasil cresce o número de candidatos e ordenados, hoje a realidade nacional conta com quase 4 mil diáconos, segundo a Comissão Nacional dos Diáconos do Brasil (CND). Assim, tal obra tem como o objetivo sinalizar os caminhos e apresentar algumas reflexões sobre o diaconado em sua formação histórica e identidade teológica. Para o autor o diácono emerge como ponte e mediação da esperança àqueles que agonizam no individualismo e no materialismo. E para compreender e bem viver este ministério abarcar sua teologia, a mistagogia, é fundamental e igualmente primaz conhecer o passado, para bem viver o presente. (shrink)

V centru současného uvažování o výuce filozofie stojí koncept filozofování / filozofického myšlení. Jeho vymezení je v souladu s tzv. kompetenčním přístupem ke vzdělávání, které akcentují i rámcové vzdělávací programy. I když nepanuje naprostá shoda na konkrétních oborových kompetencích, z diskuze vyplývá, že pro rozvoj filozofického myšlení žáků je stěžejní schopnost prezentovat a hodnotit argumenty. Přestože se mnohé přístupy rozvojem těchto schopností zabývají, jejich efektivita v praxi je velmi vázaná na didaktickou i odbornou erudici učitele. Zároveň v kontextu uvažování (...) o filozofování v České republice naprosto chybí tematizace toho, co naše mysl dělá, když filozofujeme. Cílem tohoto textu je představit model filozofování, konkrétně TRAP Mind Theory Franka Brosowa, který může být výraznou oporou při rozvíjení filozofických kompetencí žáků jak zkušeným, tak i začínajícím pedagogům. Tento model identifikuje na základě výsledků empirického výzkumu kontemplativní procesy filozofování, a tím vyučujícímu i samotným studujícím umožňuje cíleně do práce nad konkrétními problémy promítat metakognitivní aspekt. Rozhovory se studujícími – budoucími učiteli, kteří filozofování využívají v praxi, a samotné pozorování aplikace modelu naznačují, že tento model má velký potenciál pro rozvoj filozofování. (shrink)

Book review: Aleš Zapletal, Obrazy filozofie a tělesná mysl, Praha (Akademie výtvarných umění), 2022, 247 p.

Idea wolności jest klamrą spinającą całą filozofię Hegla. Chrześcijaństwo niesie ze sobą świadomość wolności - państwo jest jej realizacją. Dlatego też idea ta w owej podwójnej relacji jawi się jako punkt centralny systemu łączący sferę ducha absolutnego ze sferą ducha obiektywnego. Hegel przezwycięża opozycję, występującą we wcześniejszej filozofii, między "człowiekiem" i "obywatelem" poprzez zjednoczenie woli subiektywnej z wolą rozumną, konstruując w ten sposób etyczną całość - państwo - będące tą rzeczywistością, w której jednostka posiada wolność i korzysta z niej (tylko (...) o tyle, o ile partycypuje w świadomości ogółu). Treścią religii jest prawda absolutna, ale nie jest jej nadana forma myślowa - występuje raczej w postaci wyobrażenia. Stąd państwo jako twór rozumny sytuuje się pod względem formy wyżej niż religia. Pewne sformułowania Hegla, szczególnie zawarte w "Wykładach z filozofii dziejów" nasuwają myśl, że próbował on dokonać sakralizacji państwa. Jednakże w intencji Hegla nie leży oparcie aksjologii państwa o aksjologię religijną, czemu dobitnie daje wyraz w uzupełnieniu do § 270 "Filozofii prawa". Relacja między państwem a religią w planie społecznym ujęta jest przez Hegla następująco: dziedziną religii jest indywidualna wiara, podczas gdy państwo reprezentuje to, co ogólne, rozumne, etyczne. Można by dojść do przekonania, że Hegel optuje na rzecz liberalnej koncepcji rozdziału Kościoła i państwa. Wniosek taki byłby jednak pochopny, albowiem pomija się w ten sposób plan spekulatywny filozofii Hegla. Nowoczesne państwo jest wskroś rozumowe (a przynajmniej tak jest widziane przez filozofię), dlatego też każda różnica co do ich istoty jest z góry wykluczona. W państwie rozumnym świętość nie jest już czymś zewnętrznym w stosunku do rzeczywistości, lecz czystą wewnętrznością. Można zatem stwierdzić, że państwo stoi. nad Kościołem nie dlatego, iż jest sprzeczne z zasadą chrześcijańską, lecz właśnie dlatego, że jest tej zasady urzeczywistnieniem. Choć więc Hegel nie neguje wpływu religii na życie świeckie, to jednak pragnie ugruntować je na swoistych dlań wartości. (shrink)

The history of Credit Rating Agencies [CRAs], commonly called Rating Agencies, has a long and distinguished trajectory marked by influence, reputation and power. Due to the ability of this field to instigate significant changes in market regulations and actions of economic actors, this subject is extensively debated within the literature. In economic sociology, while some studies have focused on perceptions of performativity and market devices to understand how the calculability of its methods influences the economy, others, along relational lines of (...) sociology, aim to understand them through a more complex constructive process. In this study, we attempt to fill a gap by exploring the complementarity between two theoretical approaches to sociology: theory of fields and performativity. Thus, we mobilize theory of fields to understand the inter-field relationship between the State and CRAs. Specifically, this paper sets out to i) analyze the co-constitution of the state and market fields with the field of CRAs; ii) describe the existing regulation and situate the CRAs and their classification devices in the broader history of the State and the market; iii) analyze how the legitimation of the CRAs by the State generates broader social contexts that assist in the performative work of the CRAs. Based on historical documentary research, we analyze some of the main milestones and regulatory events in the field of CRAs. This research reaffirms the assumption that even after credibility crises, the State is the most significant predictor of legitimacy, power, and influence that CRAs hold to date. The legitimacy of this power and influence has yet to be exhausted because the reputation of CRAs is rooted in the reputation of the State itself. This happens because the State provides essential actions (such as regulations) for the existence of the financial market. Thus, results suggest that the State, through regulatory measures, can engage several other fields to promote the legitimacy of performative work of the CRAs, whose purpose is to provide calculation tools to shape markets. (shrink)