Griot : Revista de Filosofia

14-23

Authors: Beatriz Viana de Araujo Zanfra

Michel Foucault (1926-1984), on the course Society must be defended (1976), explains the relationship between biopower and racism. Among the types of racism practiced since the nineteenth century, Foucault includes socialism, and says that there is a kind of evolutionary and biological racism in it that works fully in relation to the mentally ill, the criminals, the political opponents etc., that was always necessary when socialism had to insist on the issue of the fight against the enemy and the elimination of the adversary within the capitalist society, and appeared because it was the only way, in this case, to think of a reason to kill the opponent. On the other hand, Maurice Merleau-Ponty (1908-1961) published in 1947 the book Humanism and Terror, which invokes the problem of violence practiced by the Soviet Union, highlighting the theory and practice of violence by the communist regime. For Merleau-Ponty, when you live in a time when the traditional basis of a society is destroyed and man must rebuild it and rebuild either the human relationships, the freedom of each one disappears and violence appears. That would be like it was on the principle of communism, with Lenin. What Merleau-Ponty is questioning is whether the violence perpetrated by the same regime in 1947 has the same meaning it had on the Leninism. The objective of this work is to check for and what are the touch points between Foucault’s vision of the state racism practiced by the USSR and the revolutionary violence identified by Merleau-Ponty in the same USSR.

72-84

Authors: Rodrigo dos Santos

This paper is a presentation of the first results of a research in progress, whose main objective is to establish a reflection on the constitution of a philosophy of the tragic in Brazil. The philosophy of the tragic in modernity is born under the influence of German idealism and intensifies, with Nietzsche, as an alternative to conceptual rationality of modern science and the hierarchy of values proposed by the Judeo-Christian morals. Just as the young Nietzsche finds in ancient Greece the foundation for the development of his philosophy of the tragic - the Dionysian – it is possible that we can extract from the worldview of Yoruba culture, which survives even today in West African and Brazilian territories, within the liturgical process of worshiping the Orisa, elements that allow the formulation of our own tragic thought. Both Nietzsche and the Yoruba culture value the body as the primordial instance in the production of knowledge. Thus, we should observe how the production of concepts from the Yoruba worldview can contribute as an alternative to the knowledge that privilege at its base what Derrida pointed as "ethnocentrism" and "logocentrism."

93-107

Authors: Karina de Matos Nunes Colla; Lauro de Matos Nunes Filho

This paper seeks to combine the readings of Adorno and Dewey on the role of education against the phenomenon of social alienation, focusing primarily on experience in the process of emancipation. At the end, we seek to identify the ideals of collectivity and commitment as false premises of educational processes.

140-150

Authors: Elemar Kleber Favreto; Cristiane Bade Favreto

This article aims to bring an analysis of the notion of "affirmative culture" in Herbert Marcuse, establishing some approximations of critical theory with reflections on the technique undertaken by Martin Heidegger. What we have in mind is that culture shape society, constituting civilization. But can we say that civilization and society are the same thing? Does culture really is what form society and civilization? The concern we have, therefore, is to try to define what makes us human and what makes us live in society. With this analysis, mainly literature, we intend to show that Marcuse can point us a way to overcome the "affirmative culture", seeking an aesthetic pleasure that is above the economic and ideological relations of bourgeois society.

175-189

Authors: Raphael Guazzelli Valerio

It is intended take a brief contribution for biopolitcs conception understanding in the work of Italian philosopher Giorgio Agamben specifically his work in 1995, Homo Sacer inaugurate the series, whose title bears the same name: Homo Sacer: Sovereign Power and Bare Life. Drawing on the thought of Michel Foucault and Hannah Arendt on the one hand, and Walter Benjamin and Carl Schmitt on the other, Agamben is the concept of biopolitics back the foundations of western politics. It should show how the structure, logic, topology and function animates the biopolitical relations policies since its foundation and that modernity was able to uncover, radically transforming political spaces contemporaries.

201-225

Authors: Eduardo Cardoso Braga

It was found that, although several publications the thought of Rousseau in the contemporary debate the environmental philosophy, take part in of their thinking is still depressed. Then related to some underlying concepts of ecology with the contemporary radical philosophy of Rousseau. It was found that both go ahead to a radical critique of anthropocentrism, proposing as an alternative, one ecocentrism. Focused on the concept of "intrinsic value" of nature and its ethical significance of the relationship between humans and the environment. For Rousseau that relationship is developed through a deep analysis of the passions, love of self (amour de soi) and self-love (amour propre). It was found that both the radical ecology as Rousseau did not believes in the possibility of a return to the state of nature, but it is possible to recover the happy experience of connection with all life, that the state gave to men. Recovery can only occur in another record amid civilization and technology. Showed the importance of the tactics Rousseau this issue by proposing the expansion of self-love to a whole dimension, thus recovering the possibility of a happy and significant life (good life). However, much like Rousseau supporters of radical ecology considers the difficulties in performing both experiences the totality of life and ethics in the relationship between humankind and nature, given the conditions of modernity.

26-37

Authors: Antonio Glauton Varela Rocha

Emmanuel Mounier looks forward a possible dialogue between personalism and Marxism. This dialogue is aware of the contact and removal points between the two theories. Mounier does not accept what he calls of materialistic reduction of personal being and insists in the consideration of the spirit as constituent of the person as the matter. A reform of society must look even to the material, spiritual and moral of the person and the society where it is situated. In the process of personalist and communitarian revolution, Mounier states that it is fundamental that the question of singular man may never be considered deferrable, but as a simultaneous concern for the political and economic ones.

55-67

Authors: José Reinaldo Felipe Martins Filho

The purpose of this study is to discuss one of the most imminent problems concerned to the democratic republics, namely: the tyranny of the majority over minorities. For this, we take as reference the analyzes developed by Alexis de Tocqueville in Democracy in America, especially related to the omnipotence of the majority in American democracy. As one of the biggest dangers of democratic governments is always the possibility of introduction of despotism, not under the power of the empire of one, as in the example of the monarchy, but by the tyranny exercised by the majority. It is, therefore, to discuss the limits of popular power and the strength of the majority in democracy, against the risk of annihilation of individual liberty and minority groups who, under the aegis of social homogeneity, are relegated to the margins of social rights.

77-91

Authors: Harley Juliano Mantovani

We go of orthodox lecture of Merleau-Ponty’s work. In this way we believe to be plus sincere and trustworthy to him. In this direction, we present the consequences for the philosophy which, of heroic and dramatic manner, recover the tragic nature of transcendental as revelation and engagement at eternal contingency. We show which the theme proper at this philosophy, yours truthful ground, is the absence of precise limits of phenomenology and the ontology. In this terms, we analyze of the manner which the phenomenology extend and fortify the ordinary frontiers of Logos, who never was human, but, since always a Nature which express the Being.

115-122

Authors: João Paulo Miranda

This study aims to address the ethical and cognitive pathway necessary to make effective the role of the philosopher presented in the Phaedo, one of the most famous dialogues of Plato, taking into account new concepts arising from an already known hermeneutic conflict due to the high literary quality of the aforementioned text. In this approach, the sensible does not occupy a derogatory position which means secondary and small, consisting of imperfect copies and source of mistakes, thereby it represents a relevant role of fundamental importance in the construction of Platonic philosophy and it is where the examination and dialectical exercise take place. The purpose of this study is to approach this concept, which adresses the sensible and the intelligible, making it necessary to refer to the incessant Socratic-Platonic dialectics search where the praxis and ethical behavior of the individual are essential factors in order to occur the epistemic leap towards a true and essential knowledge that will constitute the true character of wisdom lover.

132-143

Authors: Erick Araujo de Assumpção1

This paper aims to make a brief analysis of the social contract theories in Locke and Rousseau. Both authors share the concept of a deliberate agreement between humans whose wild condition finishes with this decision. Therefore, the State emerges to protect from a certain way of living: the wildness. In contrast, Pierre Clastres – French ethnologist – enlightens issues about primitive groups in current times and demonstrates that there is a permanent conjuration against the emergence of a political power beyond the control of the social group as a whole. Hence, these groups are societies against the State. Thus, we aim to make a collision between the ideas of Locke, Rousseau and Clastres as well as its current reverberations.