Griot : Revista de Filosofia

13-31

Authors: Carlos Nunes Guimarães

The article presents an analysis of the political realism and conflicts , from the thought Secretary of the Florentine Niccolo Machiavelli . For the author of The Prince , realism is a guide to political action and between the main elements of realism, there is the claim that political reality is made up of conflicts. Machiavelli understands the conflict as a condition inherent in the policy itself. The conflict is crucial to the balance of relations in political life. Treatment of the conflict proposed by the Florentine clerk consistent with a democratic environment . The republican model of Machiavelli does not exclude any social segment. The republic conceived by Machiavelli has the mark of tolerance for opposing forces .

50-65

Authors: Maria Magdalena Cunha de Mendonça

Our proposal in this article is first to rediscover the understanding of the Scottish philosopher David Hume (1711-1776) about the causality – causation concept, from the texts: Enquiry concerning Human Understanding, Treatise of Human Nature, Dialogues concerning Natural Religion. Next it is followed by the presentation and the analysis of what is named by Karl Popper “the Hume’s problem” and the falsifiabilityrefutability methodology of scientific theories based on these texts : Objective Knowledge, Conjectures and Refutations, The Logic of Scientific Discovery.

79-100

Authors: Idalgo Jose Sangalli; Mateus Salvadori

This article has the objective to treat the critical of Hegel to Kant from the distinction between legality and morality. While Kant remains stuck to the formalism, Hegel points the relative principles to the content, because only from them can be established particular duties. Kant defines the right, good and fair from a procedure that aims at the universality. The distinction between legality and morality is made from their mobiles. The reason, in Kant, is not legislator because it is not worried about with "what should be done" but "how it should be done." The categorical imperative is the regulator and supervisor. Hegel criticizes the formalism of Kantian theory. The ethicity has as its major objective the liberation of indeterminacy, the immediacy and the natural. This occurs by introducing mediation and producing and producing, thereby, the determination (social institutions).

146-159

Authors: Sabrina Ruggeri

This paper intends to develop a brief confrontation with Being and Time from the concept of equipment [Zeug], whose analysis should contribute to the articulation of a reading of the meaning of the heideggerian Turn [die Kehre] in the 30’s. Our proposal is to unveiling the metaphysical character of Being and Time from the diagnosis of a way of relationship exclusively pragmatic and instrumental with the things of our everyday, which ultimately incurring in the problem of objectification. To this diagnosis, we should keep as a horizon the very heideggerian project of critique to the metaphysics: the finding of the objectification of the thing as equipment is made possible from the second phase of the heideggerian thinking (inaugurated by the Turn), where the critique of metaphysics is articulated as the history of oblivion of Being. At this moment, the analysis of the metaphysical basis of Modernity discloses a specific stance from which the modern subject would have guided himself to the domination of beings, one same stance to be identified in the analysis of the equipment in Being and Time. So from an immanent reading to the heideggerian thinking, because guided by the continuity of his critical project, we can understand the Turn as a deepening of the task of overcoming of metaphysics, whose demand should surpass both the objectification of relationship with the things of our everyday worlds and the modern stance of domination.

196-212

Authors: Renato dos Santos

The aim of this paper is to show how the issue of inter-subjectivity is thought by Merleau-Ponty in terms of perception of the other. However, for this to be possible, it is necessary, first, to oppose the classical conceptions of perception, which dealt with the perception of the phenomenon either as an act of consciousness, or as a mere tool body. For Merleau-Ponty, conversely, the perception is for us the source of intelligibility, it is the condition of possibility for the structuring of knowledge. In addition to the existence of the other is not reduced to a mere projection of my mind, it is necessary to conceive the subjectivity no longer in Cartesian terms, as a substance (res cogitans), which builds the exterior with its power to judge . But as a corporeal subjectivity, rooted in the world, and that consciousness ceases to be the reserve status of the object and pass to perceptual awareness. Only in this way, so others may appear in my perception, because my perception never depletes perceived.

254-269

Authors: Cecília de Sousa Neves

In the record of contemporary techno-scientific context the once unsuspected ontological anthropocentrism that based the humanist conception of man seems to vacillate. The purpose of this article is to present some of the elements and guidelines for understood the way that the posthumanist thought, which is compost by interpreters of this context, rearticulates the terms of the anthropological-philosophical question about the understanding of the notions of humanity and human being.

295-304

Authors: Victor Hugo Mazia

This article intends to show Schelling’s and Nietzsche’s interpretations about the tragic art. Before these two philosophies attempts to approach some coinciding points between the two philosophers. On the one hand, Schelling cares to overcome the dichotomy freedom/needs so that he is able to affirm the freedom. On the other hand, Nietzsche aims to overcome the pessimism and, after that, affirm the life. Therefore, it is remarkable the fact that the two philosophers find, in tragic art, a path extremely positive, because both authors promote an overcome and affirmation.

316-326

Authors: Antonio Glauton Varela Rocha

This article presents the proposal of Emmanuel Mounier and criticism of Louis Althusser in relation to capitalist education and articulates a contact between these two positions. Such it is not one which aims a consensus for the two authors, but one which seeks to point out how we can combine the alienation danger’s awareness in education along with the hope the education itself must represents if it is developed with due care (just to avoid the mentioned danger), having in order an integral concept of person, what it is achieved whether education may be understood not only as instruction, but also as formation. With this approach it is possible the person grows not only inside an instruction to some profession, but indeed inside a true formation to liberty.

348-355

Authors: Rodrygo Rocha Macedo

The present article aims to discuss about the possibility of application of the concepts of Hegel found in Lectures on Aesthetics on the activity of comprehending the Cinema as art. In this handwork resides the questioning whether the filmmaking would be a result of a contemporary perception of the Beauty , or whether Cinema is art because it uses other artistic manifestations to compose itself. Being based on the bibliographic method, the present work uses some sections of Lectures on Aesthetics, in order to understand the movement made by the Spirit, which is also in the artistic expression purposing to know itself. Cinema could be included in the spiritual dynamics of art, because it is a cultural work addressed to be shown to a wide range of people and be understood by them. In this case, the reading of the Hegelian text is a result of similarities of the concept of Spirit as something close to a symbolical construction of a group or social segment and the Film as a artistic product full of meanings and codes addressed to an audience. This articles suggests it is careful considering a concept which includes filmmaking among the others forms of artistic productions related in Lectures on Aesthetics. Additionally, this article understands that the Spirit, like Cinema, became more accessible to the audience, what brings a better self-comprehension through art making.

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.