Griot : Revista de Filosofia

36-44

Authors: João Batista Freire

According to the testimony of Hippolytus, Anaximander of Miletus was born in 610 BC, whereas Aristotle of Stagira was born in 384 BC. It is evident that they experienced different periods in Archaic Greece. However, they had common interests, for instance; the way they explained the world according to the thread of nature. Anaximander proposed his explanation from an undefined element -the `απείρων. This work intends to investigate Aristotle’s intention when he turned his attention to the anaximandrian primordial element, a rather curious fact, which resulted in four quotations mentioning the name of Anaximander in his work De Caelo, and in Physics. Instead of heading to the laborious translation of the fragments, which would mean jumping over an abyss with a slippery threshold, it is intend to establish a parallel that either approximates or diverges the cosmology of Anaximander and the sublunary sphere, both encompassed in Aristotle’s cosmology, as well as trying to approach us to the notion of apeíron and ether, both part of the cosmologies of these philosophers.

67-88

Authors: Mateus Salvadori

The scope of this paper is to present the doctrine of law of Kant, showing the problems that formalism generates. It will be seen that the criterion of Kantian justice (categorical imperative of law) is the coexistence of liberties with universal laws and that injustice is characterized when this is prevented. Kant proposes metaphysical principles to the right, thus seeking to hold a moral foundation of the legal. He distinguishes the ethical laws of legal laws and establishes a common foundation for both: the moral laws. The right has a moral foundation. However, this is ignored when Kant deals with the right of need and the right to equality. According to the author, coercion is necessary for the law. However, there are two cases where this does not occur: the right to equity (without coercion right) and the right of necessity (coercion without the right). Why Kant does not solve the problem of these two rights from the metaphysical foundation of law? A theory of strictly formal justice is possible, in the Kantian manner? The article argues that a formal theory of justice is inadequate.

100-115

Authors: Reginaldo Ferreira Rodrigues

It would be the writing a remedy (pharmakon) for the memory and the cause of wisdom among men? This is the fundamental question that this article aims to investigate from the myth of the invention of the writing Plato’s Phaedrus (428-347 BC). The analysis made by Socrates and Phaedrus, the two speakers of the conversation, will lead us to think about an issue that pass by all the dialogues of Plato, that is the nature of knowledge and its relationship with the language. We will see how Socrates (character) states the difference between memory and remembrance, mnéme e anámnesis. This conceptual examination appears as fundamental in order to understand how the soul (psychê) arouses interest, through language, for philosophical activity, which also ends up being a critique of the rhetoric of the Sophists, logographers, political speakers and contemporary of Plato.

143-159

Authors: Jonivan Martins de Sá

This study aims a brief analysis about the thought of the French philosopher Gaston Bachelard. For this purpose, initially, I will return briefly the life histories of this, recovering historical elements that would have some influence in its theoretical construction. Subsequently, I will analyze some of those who were considered the central concepts to the Bachelard’s work, seeking to contribute to the discussions about the scientific knowledge and how this one would take place under the sign of a break. The analysis I present in this, seek to place the work of Bachelard within a hermeneutic conjuncture where these epistemological ruptures represent, above all, linguistic and meaning restructuring.

185-196

Authors: Lucas Mateus Dalsotto

Recently, the constructivist position in metaethics has attracted and inspired a number of comments, both those who share its main thesis and see it with enthusiasm, as those who see it with some skepticism. One of the important constructivist theories in this area is that of Jesse Prinz. The central thesis of the author is that if morality depends on feelings, then it is a building, and if it is a building, then it can vary across time and space. The theory of constructive emotionalism, so called Prinz relies on two key assumptions which are a basis for the other. The first idea is that the feelings are the basis for all value judgments that are made and that these values can be studied historically and anthropologically to explain why some of them persist and because others have disappeared. The second idea is that feelings create the moral, and that moral systems can be created in space and time in different ways. Thus, the problem of work to be explored in this paper is to verify to what extent the theory Prinz agrees with the main theses of other constructivist theories and this is not the case, why she does not.

210-225

Authors: Eduardo Antônio Pitt

In this article I do considerations regarding the applicability of equipollence criteria of Frege`s thought in relation to the peculiarities of natural language and in the cases of identity compounds thoughts. I intend to present and analyse the thoughts of equipollence criteria suggested by Frege in two Letters to Husserl and A brief survey of my logical doctrines. My first goal is to show that Frege presented an insufficient epistemic criteria and logical criteria appropriate to their goals. Then, I intend to test the applicability of logical criteria of equipollence before the rhetorical embellishment of natural languages and between the cases of identity thoughts present in article Compounds Thoughts. Thereby, my second goal is to expose what is the notion of consequence implicit logic in logical criteria of equipollence. In the end, I argue that the notion of consequence implicit logic in logical criteria of equipollence is not the formal notion of validity argument, but an intuitive notion of logical consequence.

268-278

Authors: Willian dos Santos Godoi

The following article aims to present the problem of the nature simple ideas for the development of science. From the perspective of Gaston Bachelard, we present two cases of geometry and physics to the problem of the simplicity of its basic concepts, from the difficulties caused by simplification to overcoming held by the deployment of simple ideas of "parallel" and “simultaneity” through the deployment of these notions. Contemporary science to use as a methodological tool to mathematical theorizing, discovers that the phenomena studied by it are composed of different types of relationships that are beyond the purely empirical analysis. Mathematics can examine more deeply the phenomenon, and discovers that what seems simple to the senses, is actually complex, because it is composed of a variety of elements. Modern scientific thought based on Cartesian always looking for the analysis of what is considered simple, and thus end up mutilating some characteristics that make up the phenomena. The mathematical method allows the deformation of simple ideas, allowing the contemporary science when necessary change its basic concepts. Advances in the area of physics and geometry are examples of reformulation of thought, due to the change of simple principles on which they were affirmed.

324-341

Authors: Yaremis Da Trinidade Hidalgo; Yenisey López Cruz

La Filosofía de la Vida tiene su surgimiento y origen en las protestas del siglo XVIII contra el formalismo, el racionalismo y de hecho contra toda forma de pensamiento abstracto que no tenga en cuenta la totalidad de la persona, el vivir, el sentir, la personalidad deseante en su plenitud. La palabra vida en aquellos momentos fue un grito de guerra contra la fijeza y determinaciones de la convención. La vida se refería al conjunto de poderes internos del hombre, especialmente a los poderes irracionales del sentimiento y la pasión frente al poder imperante de la comprensión irracional. Wilhelm Dilthey fue uno de los representantes de esta corriente filosófica el cual se planteó como horizonte de su filosofía de la vida el problema de la formulación de una teoría de las ciencias humanas. La importancia de su pensamiento radica en sus investigaciones sobre la gnoseología de las ciencias del espíritu y sobre la psicología, a la cual dio el nombre de Psicología Descriptiva y Analítica, Psicología Estructural o Psicología de la Comprensión. Por lo tanto, teniendo como objeto a la Filosofía de Dilthey se pretende determinar sus principales aportes a la teoría hermenéutica a través de su concepción de las Ciencias Humanas. Si la hermenéutica es la interpretación general de las manifestaciones del espíritu expresadas en signos y alusivas a las vivencias, el fundamento metódico de esta hermenéutica no es la explicación, sino la comprensión. La comprensión como acto original mediante el cual se capta el mundo del espíritu manifestado en exteriorizaciones y se refiere a lo objetivado al ser que lo objetiva, esto es el hombre como creador de la cultura, determinándola y siendo a su vez parte de ella. El significado es inmanente a la textura de la vida. El significado no es subjetivo, no es una proyección del pensamiento sobre el objeto, es una percepción real dentro de un nexo previo a la separación del sujeto y el objeto en el pensamiento. En este sentido, el texto es la expresión de los sentimientos de su autor y los intérpretes deben intentar ponerse en el lugar del autor para revivir el acto creador. Sin embargo el problema de esta concepción es principalmente su exceso de fe en el género humano: presupone que todo el mundo tiene la misma capacidad para superar las dificultades que entraña todo proceso de comprensión. Se basa en la creencia de que es posible alcanzar una única interpretación correcta. Con la contribución de Dilthey a la hermenéutica se amplió el horizonte de esta disciplina sacándola de los marcos de la interpretación de textos y del análisis psicológico de Schleiermacher llevándola a un ámbito más general y abarcador en el cual integra diversas disciplinas para la explicación en el contexto de la interpretación de los estudios humanos.

25-56

Authors: Marcelo de Sant’Anna Alves Primo

When Bayle reflects on the possibility of a speculative atheism, he argues accurately about shows that atheism can make a contribution to several theoretical discussions of order, as the question of free will, providence and evil, for example. If the philosopher Carla pronounced in favor of speculative atheism, he goes further and asserts a natural morality, which, based on common principles to all men, paves solidity and give its fundamental thesis from the Pensées diverses sur la comète: the association between atheism and virtue. Thus, Bayle explains and analyzes the various arguments and points of view regarding the status of speculative philosophical atheism.

65-83

Authors: Mizael José de Oliveira Filho Martins

This article promotes a reading on notions some of Contemporary thinkers that take into account the "practical of man about himself", by taking limits the theses Nietzsche’s mnemotechnical and Sloterdijk’s anthropotechnical, which have the aim was to show how the human "adaptation" the statutes socializing over millennia, but perceived intensively only since the nineteenth century. Processes of containment, care of man to man and domestication are exposed weaknesses pointing this being, as well as the new directions of Contemporary Philosophy before all human yearnings for control, maintenance and handling of life.

106-123

Authors: Gerson Vasconcelos Luz

Thomas Hobbes is a defender of the right of resistance. The positioning of the philosopher appears (implicit or explicit) in several passages of his writings about the political condition of man. Resistance is the same as not determined comply will; is refusing to practice actions even if rightly ordered. As the Hobbesian model, has a sovereign right to order what he wants his subjects. Therefore, the resistance should be analyzed from two main lines: the use of resistance in relation to the sword of justice and for the sword of war. In view of this, in Hobbes takes to ask: how is it possible that the use of the right of resistance of the subject is not set in unrighteousness before the unlimited power of the sovereign?

133-151

Authors: Pedro Miguel Sousa Santos

Theology tries to systematize and list what the revelation and faith bring to the believer about the issue of the meaning of history, pilgrimage through humanity’s time, thought as a whole. It emphasizes not so much the knowledge, but the spiritual state of happiness to which mankind must rise before the end of life on earth. Modern theorists don´t accept the theological proposal and they have the ambition of decentralizing the traditionally ordained history, by a Christocentric worldview. The historian, exempting himself from the faction, assumes rational discourse about human´s trajectory by a new interpretive framework core: the idea of humanity. Voltaire presents himself as the legitimate representative of this perspective. History, under the Voltairean prism, is placed as a problem and not as a dogmatical object, with characteristics of a final acquisition. The historical problem is to understand the current world and mankind inserted therein. The purpose of the present work was to bring, therefore, the theological proposal for history and its critique, developed by Voltaire, in order to highlight the originality of modern approach to the historical phenomenon.

173-188

Authors: Jonas Bach Junior

This article introduces the concept of metamorphosis according to the phenomenology of Goethe. The improvement of the phenomenological perception of nature is the foundation for the development of the interactional process between subject and object. The organic object requires appropriate modes of intentionality for their modes of presentation. The versatility o representations is a prerequisite for the development of phenomenological judgment that lets the being to manifest itself. The language becomes an instrument of approaching to the object. The concepts are applied in its transcendental dimension. The concept of metamorphosis apprehends the unity of the phenomenon in its multiple manifestations. The transitivity of the modes of manifestation of the organic being is expressed in the principle of metamorphosis.

205-215

Authors: Lucas Barreto Dias

The scope of this article is to present some considerations that allows us, based on Hannah Arendt’s thoughts, to make the debate deeper about the appearance’s primacy. Although the arguments’ extension that it could be bring into light, we will retain ourselves here to those concerned mostly to the concepts of thinking and being-alive, relating them frequently to the notions of world, reality/realness, understanding and truth. We start from the reflections presents substantially in The life of the mind to compose our proposal evoking in Arendt a phenomenological interpretation that designs the pertinence about what Arendt calls a phenomenical nature of the world, defending, in this way, the value of the surface in front of the metaphysical fallacies that Arendt intents to dismantle.

226-241

Authors: Gabriel Rodrigues Rocha

The paper presents and discusses two issues: the philosophy classes in Brazilian high school and the philosophy of Plato. The first issue is worked more as a consequence professional practice, however, not refraining from significant theoretical contributions. The second issue, this is, the philosophy of Plato, results from research on the Athenian philosopher, as can be found in its extensive production, and will directly contribute to the teaching practice of philosophy professionals engaged primarily in teaching basic education.

46-54

Authors: Joedson de Santana Oliveira

This work, following the route of the central work of Sartre and show that the for-itself, or consciousness, always intentional, or positional results that it reflects the world without getting anything in the world, ie, consciousness is empty of content, so it is nothing. It is upon questioning that awareness drives about herself that she is revealed as nothing or "full" of anything, we are situated by nihilism, however, it is not an external nihilism as Nietzsche put, but an internal nihilism as a result of our being nothing. How to "build" our parti be nothing? How to give meaning to the world out of nothing? It is in this atmosphere of loneliness and anguish that bad faith is presented as a refuge and relief valve to nausea that plagues us. In this context, I intend to discuss the reflections of Sartre who go to the consciousness as nothing to bad faith.

75-87

Authors: Erika Lipcen

This paper aims to analyze an extract from The case of Wagner, where Nietzsche condenses some issues about the relation between Wagner, decadence and psychology. The condensed character of his statements entails several questions, which we seek to elucidate. Firstly, we explore why Nietzsche argues that Germans misunderstood Wagner and how this is related to the fact that they have never been psychologists. Secondly, we examine why Nietzsche maintains that there is an affinity between Wagner and the French décadence. To explain these issues we refer to a central source of Nietzsche’s philosophy: Paul Bourget’s Essais de psychologie contemporaine. Finally, we present a tension we find between Nietzsche’s critical diagnosis of the decadence and the psychological practice he defends.

147-158

Authors: Marcelo Masson Maroldi

Robert Brandom proposes a model of social interaction in which the practical attitudes of language users institute the semantic content and the inferential norms that determine their use. Then, he describes a linguistic practice characterized by assertions, that shows how the attitudes of agents, considering the assertions being produced and consumed, should be understood to institute inferentially articulated content. Moreover, Brandom relates the assertive practice and the inferential understanding of semantic content to a rationalist paradigm, suggesting that the contents in assertions are what can be offered or asked, within the practice of language use, as reasons. Considering all that, this paper aims to discuss and relate the concepts of "assertion", "inference" and "reason", such as Brandom understands them.

181-190

Authors: José João Neves Barbosa Vicente

The purpose of this article is to reflect on the “being and essence” terms as they appear in the text of Thomas Aquinas and explain the meaning of the affirmation "the being and essence are what is first conceived by the intellect”.

221-234

Authors: Diego Reis

This article discusses the categorizations made operational by public policies of exception and restraint of violence, regarding the construction of a certain "identity of terror", that is: a classificatory and universalizing arrangement that plays an essential role in identifying groups – allegedly “dangerous” – with terror. Therefore, we analyze three examples of different circumstances involving [terrorists] attacks, and the official treatment received by them in concern of their nature. It is intended, thus, to associate the extent of identities and social representations to public security policies, legitimizing the establishment of mechanisms for exception, and security and management devices, which extend from the population itself to those across the globe.

265-281

Authors: José Gladstone Almeida Júnior

Certainly consciousness is something extremely familiar and, at the same time, enigmatic for us. Its phenomenal aspect, called phenomenal consciousness, imposes a number of barriers to reductionists approaches proposed by physicist/functionalist framework. Such are the difficulties raised by phenomenal consciousness to that reductionists approaches that the problems concerning that aspect of consciousness are the “hard problem of consciousness”. Thus, this paper has three aims: first of all, to demonstrate the necessity to distinguish two concepts concerning to two different aspects of consciousness; posteriorly, as consequence of distinction between two concepts of consciousness, will be exposed the problems related to both concepts; finally, we will advocate about the existence of an explanatory gap between explanations derived from reductionists theories and the phenomenal consciousness.

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.