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.