This chapter contains sections titled: Introduction: From Continental Europe to Latin America The First Generation The Second Half of the Twentieth Century Conclusion References Further Reading.

CAMILO, Bruno. O anarquismo e o estímulo à inovação científica. In: SOUZA, Poliana Mendes de. (org.). Inovação na educação superior brasileira: metodologia e casos. Recife: Even3 Publicações, 2021. p. 57-73. -/- Este trabalho, inserido na subárea da filosofia da ciência, possui como tema principal o “anarquismo metodológico” tal como é apresentado pelo filósofo da ciência Paul Feyerabend. O objetivo geral é apresentar o modo como o “anarquismo metodológico”, tal como exposto em Feyerabend (2007), pode contribuir para resolver o problema da (...) “educação científica” e estimular a inovação ou mudança, para em seguida refletir sobre a possibilidade de aplicar o “anarquismo metodológico” nas escolas do Brasil. Tal reflexão será pertinente se consideradas as dificuldades que afligem a “educação científica” no Brasil, sobretudo aquelas que dizem respeito a falta de desenvolvimento da inovação científica e tecnológica do país. (shrink)

O objetivo deste artigo é apontar cinco aspectos do pensamento nietzschiano que podem ser relevantes para os debates da filosofia da ciência em torno da natureza e representação do conhecimento científico. Para tanto, é realizada uma revisão de literatura com o objetivo de selecionar trechos de obras nietzschianas como O nascimento da tragédia, Genealogia da moral, A gaia ciência e outras que permitam interpretar Nietzsche como um filósofo da ciência preocupado com a construção do conhecimento cientifico sobre a realidade física. (...) Como resultado é possível identificar uma proposta epistemológica na perspectiva nietzschiana, cuja representação objetiva do mundo deve apontar para uma estética da vida. -/- The purpose of this article is to point out five aspects of Nietzschean thought that may be relevant to debates in the philosophy of science around the nature and representation of scientific knowledge. To this end, a literature review is carried out with the aim of selecting excerpts from Nietzschean works such as The Birth of Tragedy, Genealogy of Morals, The Gay Science and others that allow us to interpret Nietzsche as a philosopher of science concerned with the construction of scientific knowledge about the physical reality. As a result, it is possible to identify an epistemological proposal in the Nietzschean perspective, whose objective representation of the world should point to an aesthetics of life. (shrink)

It is still common to find the traditionalist and rationalist conception that scientific knowledge is the most accurate way of describing natural data, as if, therefore, the notion of knowledge were identical to the notion of natural science. In this article, this conception is problematized, based on some concrete cases of the history of science that seem to show that the beliefs of natural science can also be explained on the basis of non-scientific beliefs, such as the beliefs of sociology, (...) psychology, history and philosophy. That is, the main purpose of this paper is to argue that the assessment one can have of scientific clarity can not be constructed only through explanations provided by the procedures of natural science, but also through explanations provided by the procedures of other distinct areas. This argument runs counter to traditionalist rationalism and will be used in this article to criticize the conception that knowledge, in order to be valid, will necessarily have to be scientific and rational. (shrink)

The purpose of this work is to present the analogy between the thoughts of Epicurus de Samos and Friedrich Nietzsche regarding the notion of “freedom”. In Epicurus, the idea of “freedom” (eleuthería) is linked to the idea of “self-assertion” (autárkeia), since “freedom” for Epicurus means the “exercise of wisdom” through the autonomy of the “sage” (sophós, prhóneo) when it is free to act according to thought. In a similar way, in Nietzsche the idea of freedom (Freiheit) is linked to the (...) idea of “affirming life” (Lebensbejahung) – and “of oneself” – in acting, when the “superman” (Übermensch) is above of good and evil and being able to create and determine their own values. The discussion about freedom, according to the thought of Epicurus and Nietzsche, makes it possible to identify the analogy between them regarding the understanding of the importance of freedom in philosophical action, in addition to promoting a reflection on thinking and acting in the world. (shrink)

Trata-se de mostrar em que sentido a concepção normativa de pessoa em John Rawls pressupõe uma transformação semântica da concepção kantiana de subjetividade transcendental, em particular do seu ideal de personalidade. Uma reinterpretação kantiana da concepção normativa de pessoa logra explicar o dispositivo procedimental do equilíbrio reflexivopara responder a críticas comunitaristas em defesa do individualismo inerente ao liberalismo político, concebido não mais como uma doutrina abrangente da auto-identidade mas como um construtivismo, num modelo coerentista dejustificativa epistêmico-moral.The article seeks to show (...) in which sense Rawls’s normative conception of the person does presuppose a semantic transformation of the Kantian conception of transcendental subjectivity, particularly of his ideal of personhood . A Kantian reinterpretation of the normative conception of the person succeeds in accounting for the procedural device of reflective equilibrium so as to address communitarian criticisms in defense of the individualism inherent in political liberalism, conceived no longer as a comprehensive doctrine of self-identity but as a constructivism, within a coherentist model of moral epistemology. (shrink)

Trata-se de mostrar em que sentido a metaforicidade é inerente à desconstrução de Jacques Derrida e logra articular conceito e metáfora no discurso filosófico, sem reduzir um ao outro, viabilizando uma discursividade sobre a alteridade, como altemativa à dialética hegeliana e sua semiologia de Aufhebung. assim como à própria desconstrução heideggeriana. Mostra-se ainda, à luz da desmitologização empreendida por John Caputo, que a desconstrução derridiana na verdade radicaliza e efetiva a hermenêutica heideggeriana da facticidade.

O artigo tenta mostrar como a dialética sartreana do ser e do nada se afasta da concepção fundamental heideggeriana do Dasein enquanto ser-no-mundo, na medida em que seu modo de ser e autocompreensão existenciais conduzem-no em última análise à sua práxis histórica de libertação.

Starting from the sensuous perception of what is seen, an attempt is made at re-casting a Husserlian theory of constitution of the object of intuition, as one leaves the natural attitude through a transcendental method, by positing several theses so as to avoid the aporias of philosophical binary oppositions such as rationalism and empiri-cism, realism and idealism, logicism and psychologism, subjectivism and objectivism, transcendentalism and ontologism, metaphysics and positivism. Throughout fifty-five theses on constitution, the Husserlian proposal of continuously reforming philosophizing (...) by transcendental reduction is revisited, leaving the latter incomplete as new conversions are required by noetic-noematic correlations between world and consciousness. (shrink)

In this paper, I discuss in detail one of the first conclusions drawn by Aristotle in the ergonargument. The paper provides an in-depth approach to Nicomachean Ethics’ lines 1098a3-4, where one reads: “λείπεταιδὴπρακτικήτιςτοῦλόγονἔχοντος”. I divide the discussion into two parts. In the first part, I put under scrutiny how one should take the word “πρακτική” and argue that one should avoid taking this word as meaning “practical” in the passage. I will argue in favor of taking it as meaning “active”. (...) The exegetical inconvenience of taking “πρακτική” as meaning “practical” is the fact that it restricts the results achieved in the ergonargument by excluding the possibility of contemplation being considered a eudaimonlife. In the second part, I discuss the expression “λόγονἔχον” and provide some arguments to take it as preliminarily introducing the criterion of division of the virtues that will be spelled out in ENI.13 so that the λόγον-ἔχονpart of the soul here also makes reference to thevirtue of the non-rational part, i.e., virtue of character. I offer a deflationary view by showing that the moral psychology is developed in ENI.7 within the limits imposed by the ergonargument. (shrink)

CAMILO, Bruno. Aspectos metafísicos na física de Newton: Deus. In: DUTRA, Luiz Henrique de Araújo; LUZ, Alexandre Meyer (org.). Temas de filosofia do conhecimento. Florianópolis: NEL/UFSC, 2011. p. 186-201. (Coleção rumos da epistemologia; 11). Através da análise do pensamento de Isaac Newton (1642-1727) encontramos os postulados metafísicos que fundamentam a sua mecânica natural. Ao deduzir causa de efeito, ele acreditava chegar a uma causa primeira de todas as coisas. A essa primeira causa de tudo, onde toda a ordem e leis (...) tiveram início, a qual para ele assume um caráter divino, Newton aponta para um Deus sábio e poderoso e responsável pela ordem inteligente e pela a harmonia das leis físicas e universais de tudo o que existe – Deus como criador e preservador da ordem do universo. Há ainda a analogia do conceito de Deus com o espaço e o tempo, na medida em que ambos comunicam infinitude e onipresença. Por fim, nas considerações finais apontarei a importância de Newton para a metafísica moderna e como os seus estudos contribuíram para uma visão posterior do universo e suas leis e do homem enquanto ser pensante. (shrink)

The objective of this paper is to present the thesis of the Japanese-American philosopher and economist Francis Fukuyama, known as the “end of history”, to reflect on the central argument of this thesis that transhumanism represents a problem for democracy. Therefore, a conceptual analysis will be carried out, based on selected excerpts, of Fukuyama's works entitledThe end of history and the last man, Our posthuman futureand “Transhumanism”.

The objective of this work is to reflect on the usual and the unusual, based on Friedrich Nietzsche's perspective on the opposition between the pathos of distance or nobility and the ethos from the point of view of utility. In order to do so, an analysis of selected excerpts from Nietzsche's works is carried out, mainly On the genealogy of morality and Beyond Good and Evil. According to Nietzsche, there is no ethos, but only pathos, being the ethos, affirmed by (...) asceticism, only a strategy, a cunning and deceitful invention for the conservation of a precarious way of life. It is this ethos that forges and fixes ascetic values that represent the usual, by inverting values from the point of view of the resentful human's utility. Based on this Nietzschean perspective, we seek to reflect on the unusual as an active impulse that characterizes the noble-type pathos of distance, and the usual as a reactive impulse that characterizes the éthos from the point of view of utility. (shrink)

The suggestion that emotions are, in a way, essential to moral judgement has been getting attention in recent literature. Jesse Prinz says that emotionist theories involve at least one of the following claims: (i) emotions are necessary and sufficient for the acquisition of moral concepts (epistemic emotionism); (ii) emotions are necessary and sufficient to determine moral properties (metaphysical emotionism). According to Prinz, some empirical results in moral psychology can support these kinds of emotionism (especially the first one). In The emotional (...) construction of morals, Prinz presents the famous dumbfounding cases, in which interviewees maintain a moral judgement even when confronted with the fact that they cannot articulate reasons why, as evidence for an emotionist view of moral judgement. There is, however, controversy regarding the interpretation of such cases: to begin with, it seems possible to interpret them through reasons, as suggested by Sinott-Armstrong, Yin and Stanley (2019); also, even if there are no reasons being considered, it is possible, as suggested by Jones (2006) and Alves (2013), that dumbfounded moral judgement isn’t a genuine example of moral judgement, since the subjects do not possess basic moral concepts. I start with moral dumbfounding cases and Prinz’s emotionist interpretation of them and later consider the alternative interpretations. Even though Prinz’s reading is initially appealing, it seems the empirical evidence does not support a sentimentalist metaethics as much as he suggests, and the appeal to reasons is still essential in understanding moral judgement. -/- . (shrink)

Este artigo apresenta algumas reflexõesacerca da concepção habermasiana demundo da vida, seguindo sua apropriação críticados conceitos de Lebenswelt em Husserl e Lebensformem Wittgenstein, de forma a mostrarem que medida Habermas dá conta da fundamentaçãonormativa de uma teoria crítica da sociedade.

The objective of this work is to present Michel Foucault's perspective on the formation of moral subjectivity according to his text entitled “The use of pleasures and the techniques of self”. In the referred text, Foucault emphasizes that moral action should not be constituted in acts according to a rule of conduct supported by moral concepts, but in acts according to a pure relation of the subject with his internal wisdom (subjectivity), a relationship that should not be understood as simply (...) a “self-awareness” as a moral subject, but as a “constitution of the self” as a moral subject In this article, Foucault's position on the formation of moral subjectivity is considered to analyze the place of desire in the autonomy of oneself and of practical attitudes, especially if they are considered: the subject's experience as a process in which both subjectivity and desires are modified or annulled by specific norms or laws, established in certain societies and culture, almost always linked to norms of sexuality; the power of the strongest, insofar as it influences institutions to spread interests in society, corrupting the particular desires of individuals; the “techniques of self”, as rational and voluntary practices that curb desires, by which human beings determine for themselves rules of conduct that correspond to aesthetic values. (shrink)

In the visual representation of ontologies, in particular of part-whole relationships, it is customary to use graph theory as the representational background. We claim here that the standard graph-based approach has a number of limitations, and we propose instead a new representation of part-whole structures for ontologies, and describe the results of experiments designed to show the effectiveness of this new proposal especially as concerns reduction of visual complexity. The proposal is developed to serve visualization of ontologies conformant to the (...) Basic Formal Ontology. But it can be used also for more general applications, particularly in the biomedical domain. (shrink)

O artigo esboça o desenvolvimento da hermenêutica filosófica de Paul Ricoeur a partir de sua fenomenologia da vontade em direção a uma hermenêutica da revelação, mostrando como o projeto radical de destranscendentalizar a subjetividade, subjacente à recepção francesa copntemporânea de uma hermenêutica da suspeita, terma por favorecer um retorno pós-hegeliano a Kant e reformula a filosofia transcendental numa correlação histórica e socialmente mediada entre linguagem e subjetividade, juntamente com uma dialética entre poesis e práxis.

This article discusses a relation between the formal science of logical semantics and some monotheistic, polytheistic and Trinitarian Christian notions. This relation appears in the use of the existential quantifier and of logical-modal notions when some monotheistic and polytheistic concepts and, principally, the concept of Trinity Dogma are analyzed. Thus, some presupposed modal notions will appear in some monotheistic propositions, such as the notion of “logically necessary”. From this, it will be shown how the term “God” is a polysemic term (...) and is often treated as both subject and predicate. This will make it clear that there is no plausible intellectual justification for believing that the term “God” can only be used as a name and never as a predicate, and vice versa. After that analysis, I will show that the conjunction of the “Trinity Dogma” with some type of “monotheistic position” would necessarily imply some class of absurdity and/or semantic “oddity”. (shrink)

Trata-se de revisitar o debate Rawls-Habermas,em particular, o problema da autonomia política à luz da apropriação que estes autores nos oferecem do procedimentalismo kantiano.Tanto John Rawls quanto Jürgen Habermas, em suas respectivas concepções de "cultura política" e "esfera pública," partem de uma equivocada atribuição de um fundacionalismo moral em Kant de forma a preservar o princípio normativo de universalizabilidade capaz de assegurar a estabilidade de uma "sociedade bem ordenada" e balizar o procedimentalismo democrático enquanto alternativa para os modelos liberais e (...) republicanos. (shrink)

Este artigo procura examinar em que medida a filosofia moral de Kierkegaard se apóia na crítica kantiana da razão dialética. Mostra-se que a rejeição kantiana da prova ontológica da existência de Deus significa um afastamento da incerteza objetiva em direção à certeza prática, enquanto a dialética kierkegaardiana da existência permite que a verdade seja tomada como sendo tanto pessoal quanto objetiva. Se a concepção kierkegaardiana de existência não pode ser separada do Paradoxo Absoluto ou se nem sequer pressupõe a revelação (...) divina parece guiar uma pré-compreensão da oposição luterana entre fé e razão que persiste nas concepções de natureza humana em Kant e Kierkegaard, com relação ao Todo-Outro. (shrink)

O objetivo principal deste trabalho é apresentar a distinção entre ciência e cientificismo e, com base no trabalho de van Fraassen, intitulado A imagem científica (2006), discutir sobre as circunstâncias em que o cientificismo poderia ser repudiado. O cientificismo é uma corrente de pensamento que somente considera válido um conhecimento se ele for científico. Segundo essa corrente, os procedimentos da ciência natural seriam mais especiais, uma vez que, dentre outros motivos, eles são capazes de descrever regularidades e possibilitar predições. Dessa (...) forma, o cientificismo defende que os procedimentos não científicos não possuem valor algum, pois não seriam capazes de descrever regularidades e realizar predições como fazem os procedimentos da ciência natural. Trataremos de maneira crítica essa concepção, apresentando o argumento de van Fraassen de que a descrição de uma regularidade também pode ser construída por explicações não científicas. Em sua opinião, o poder explicativo de uma teoria vai além de sua importância empírica, ele é radicalmente dependente do contexto. Isso significa que as regularidades descritas por uma crença científica são também dependentes de explicações não científicas, como as explicações da psicologia, da história, da filosofia, da sociologia, etc. Assim, a forte predição que encontramos na ciência natural não é realizada somente com base na adequação empírica e científica, mas com base em um sistema de explicações não científicas. Isso torna incorreta a classificação do conhecimento científico como o mais verdadeiro ou especial por ser capaz de descrever regularidades e realizar a predições. Pretende-se, com isso, refletir se o conhecimento pode ser construído por outras áreas não científicas, sem que o conhecimento seja com isso prejudicado. Uma reflexão necessária que servirá para apresentar um dos problemas que tornam o cientificismo indesejável. (shrink)

The paper seeks to show how Heidegger recasts the problem of reification in Being and Time, so as to address the methodological procedure of formal indication, outlined in his early writings, in order to carry out a deconstruction of ancient ontology. By revisiting Marx's and Lukács's critique of objectification in social relations, especially the former's critique of alienation, in light of Honneth's critical theory of recognition, it is shown how a Heideggerian-inspired phenomenology of sociality could be reconstructed out of the (...) semantic correlation between reification and formal indication. (shrink)

In this paper, I argue that Augustine's conception of God as substance (substantia) has misleadingly been evoked by Martin Heidegger's deconstruction of onto-theological and substantialist variants of metaphysics as they mistook entities (Seienden, entia, beings) f r their very Being (Sein, ens, esse) which cannot be conceptualized or objectified by human thinking, but makes both their thought and reality possible. Even though Augustine sought somehow to reconcile a Neoplatonic, essentialist cosmology with a Judeo-Christian worldview of historical redemption, Heidegger not only (...) failed to properly recognize his indebtedness to Augustinian existential anthropology, but also the latter's contention that the actuality of beings and contingent history ultimately determines ontological concepts in their basic difference from their ontical counterparts, compromising thus Heidegger's intuitive criticisms against the confusion between God and Being (Sein). (shrink)

In the graphical representation of ontologies, it is customary to use graph theory as the representational background. We claim here that the standard graph-based approach has a number of limitations. We focus here on a problem in the graph-based representation of ontologies in complex domains such as biomedical, engineering and manufacturing: lack of mereotopological representation. Based on such limitation, we proposed a diagrammatic way to represent an entity’s structure and various forms of mereotopological relationships between the entities.

CAMILO, Bruno. Princípios metafísicos do método newtoniano. In: CONTE, Jaimir; MORTARI, Cezar Augusto. (org.). Temas em filosofia contemporânea. Florianópolis: NEL/UFSC, 2014. p. 172-183. (Coleção rumos da epistemologia; 13). -/- É no modus operandi de Isaac Newton que visualizamos a relação entre o método dedutivo e o indutivo na análise científica dos fenômenos e a relação entre a metafísica e a prática científica. Pois, de um lado temos a “mecânica racional”, a qual compreende que a única forma de garantir a certeza (...) de algo é dispô-lo matematicamente, propondo a redução da natureza às categorias matemáticas, de outro, temos a “mecânica geométrica” que propõe grandes sistemas coerentes com a realidade empírica, cujo experimento criterioso é fundamental para o estabelecimento de verdades ou conceitos acerca dessa realidade. O modus operandi newtoniano não negava este ou aquele método epistêmico, simplesmente, por divergirem em seus procedimentos, mas, encarava-os como métodos que podiam andar juntos, na construção do conhecimento científico. Analisemos como ele descreve seu método, seu modus operandi, para que seja necessária uma apreciação da influência da metafísica no método científico. (shrink)

Among the many ways to evaluate the rationality and adequacy of belief, the relationship between two dimensions is of particular interest: the epistemic dimension and the moral dimension. A belief is epistemically rationalwhen it is supported by the evidence and it is morally adequatewhen its formation and holding is sensitive to moral features of the situation. According to the traditional view, known as purism, the moral domain does not directly impact the epistemic domain. However, there is debate in the literature (...) about the existence of immoral beliefs that seem, at first sight, epistemically rational. These beliefs that contain apparent normative conflict raise the challenge of explaining how different forms of normativity are related. Non-traditional theories hold that there is an encroachment of moral factors in epistemic rationality. Moral encroachment is the view that moral features can affect the epistemic status of a belief, for example, influencingthe threshold of sufficient evidence for rational belief. This idea produces a natural answer to the conflict problem: it wouldn’t exist because moral contexts make immoral beliefs also epistemically irrational. In this paper, I’ll argue that immoral beliefs can’t be epistemically rational, so there is no conflict. This, however, is not due to moral encroachment. It happens because immoral beliefs are never actually supported by the evidence. They are immoral because they are insensitive to moral contexts andepistemically irrational because they are insensitive to available evidence. This account is compatible with purism and, since it is the most parsimonious theory, we should adopt purism. (shrink)

Kant’s dualism in anthropology and morality is said to be bridged only by means of a teleology that seems to betray the historical constitution of its subjectivity. And yet the Kantianarticulation of problems of theoretical and practical reason can be explored only insofar as they help us understand the correlated issues of the unity of reason, the relation of aesthetics and ethics in the light of the three Critiques, and the teleological conception of history. In this paper, I argue for (...) a teleological reading of the systematic architectonic so as to make sense of the concept of purposiveness as the a priori principle of judgment in its logical, aesthetic, and teleological reflection and of the unifying, a priori principles of each faculty–namely, conformity to law, final purpose, and conformity to purpose or purposiveness – respectively dealt with in the three Critiques. (shrink)

It is recognized that Buddhadharma schools are markedly ontologically, epistemologically, and semantically nominalist. Regardless of that, when it comes to the use of the term “consciousness”, there is still a tendency in some Western circles to understand Buddhism in a solipsist or monist way. To this purpose, I argue that the general expression “consciousness” from Buddhadharma texts must be understood according to traditional nominalist Buddhist semantics and theory of entities. In the end, I briefly mention some arguments and viewpoints – (...) defending the plurality/diversity of consciousness – of some Buddhist Dzogchen scholars and masters. (shrink)

The costs of agricultural inputs added to those of labor represent almost a third of the total cost of Brazilian sugarcane production. This study analyzes the behavior of the price per ton of sugarcane in Brazil, relating it to the main production costs of this cultivation. Twelve price indicators from January 2015 to December 2020 were evaluated. First, the data were adjusted to a multiple linear regression model to identify the significant variables on variation in the price per ton of (...) sugarcane. Then, the Monte Carlo simulation was used to measure the level of certainty of occurrence of these variables, and forecasts were obtained from the adjustment of ARIMA models. The results showed the influence of the costs of diesel oil, two agricultural pesticides, and daily laborers on the price of sugarcane, besides an increasing trend of its, providing relevant short-term projections for decision-making about investments in the agribusiness sector. (shrink)

Sheep production is the most representative livestock activities in Brazil and in the world. However, the reproductive performance of these animals is determined by factors genetic, physical environment, management and, especially, nutritional. Thirty half-breed lambs from Dorper × Santa Inês were used, with initial weight and age of 31.87 ± 0.5 kg and 157 days, respectively. These animals were prepared on a diet with three food levels (ad libitum, 30% and 70%). Morphometric measurements were measured at intervals of 16 to (...) 20 days in 56 experimental days. The measurements performed were scrotal circumference (CE), chest circumference (CT), body condition score (ECC), withers height (AC) and scrotal bag thickness (EBE), body weight (CP) and semen collection. Interaction occurrence for biometric measurements between food levels and age (p <0.05). The TC and ECC values were higher in animals fed ad libitum (p <0.001). EBE had higher values in animals ad libitum and at 211 days of age (p <0.001). The CP was increasing for the animals ad libitum and (p <0.05) throughout the experiment, while the T30 was only in the initial period. T70 animals did not grow during the whole experiment. CE was influenced by diet (p <0.001) and age (p <0.001) independently. So that animals under food restriction had less development and was higher in older animals. The AC values were influenced only by age (p <0.001), demonstrating the effect of age growth. We conclude that it is not advantageous to submit lambs, it corrects food reproduction. Although it was not possible to assess whether initial malnutrition would bring future problems for the animal's seminal quality, it proved to be immensely negative for the onset of puberty and the development of reproductive structures. -/- REFERÊNCIAS BIBLIOGRÁFICAS AKUMBUGU, F. E., et al. 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The traditional conception of risk is probabilistic, according to which the degree of risk of an event is determined by the probability of its occurence. Recently this view was challenged by Duncan Pritchard (2015, 2016), who suggested a modal theory of risk, centered in the idea that the riskiness of events depends on the modal distance between the actual world and worlds where the event obtains. What is attractive about this theory, according to Pritchard, is that it explains our judgement (...) about cases in which two equally probable events seem to have different degrees of risk. The modal theory of risk, however, has its own shortcomings: according to Bricker (2018), there are cases in which risk judgements are not tracking modal distance; there is also the problem of determining the risk of events that occur in the actual world, since the theory seems to imply that they are maximally risky because the actual world is maximally similar to itself (EBERT; SMITH; DURBACH, 2020). The modal conception of risk is also at odds with the most natural forms of reasoning over the morality of risk imposition. I begin exploring the two conceptions of risk, emphasizing their strenghts and weaknesses. I then argue that the probabilistic conception can be defended from objections, and a pluralistic theory of risk, although less unified, deserves to be considered. -/- . (shrink)

Debate about cognitive science explanations has been formulated in terms of identifying the proper level(s) of explanation. Views range from reductionist, favoring only neuroscience explanations, to mechanist, favoring the integration of multiple levels, to pluralist, favoring the preservation of even the most general, high-level explanations, such as those provided by embodied or dynamical approaches. In this paper, we challenge this framing. We suggest that these are not different levels of explanation at all but, rather, different styles of explanation that capture (...) different, cross-cutting patterns in cognitive phenomena. Which pattern is explanatory depends on both the cognitive phenomenon under investigation and the research interests occasioning the explanation. This reframing changes how we should answer the basic questions of which cognitive science approaches explain and how these explanations relate to one another. On this view, we should expect different approaches to offer independent explanations in terms of their different focal patterns and the value of those explanations to partly derive from the broad patterns they feature. (shrink)

O artigo interpreta a teoria acerca do fim da arte de Arthur Danto, apontando, ao final, críticas à proposta do filósofo, sem esquecer de mostrar em que medida a teoria se mostra frutífera para pensar a arte contemporânea.The paper interprets the theory about the end of art Arthur Danto, pointing at the end, criticism of the proposal of the philosopher, not forgetting to show to what extent the theory proves fruitful for thinking about contemporary art.

Neste artigo discutimos alguns aspectos da lógica nos dias atuais. O propósito central é mostrar a evolução dessa disciplina. Começamos com uma breve introdução onde especificamos o que queremos dizer com o termo “lógica”. A seguir, exporemos e discutiremos o que consideramos ser algumas das principais áreas de investigação da lógica atual. Concluímos o artigo com algumas observações sobre lógicas não clássicas e seus impactos sobre a filosofia. Ao final do texto se encontram mais detalhes que apontam para um aprofundamento (...) e uma ampliação das questões aqui tratadas. (shrink)

The objective of this work is to present Ludwig Wittgenstein's perspective on the impossibility of the existence of philosophical problems, to then reflect on the implications of such a perspective based on Popper's thought. For that, Wittgenstein's perspective, as exposed in his work Tractatus logico-philosophicus, is contrasted with Karl Popper's perspective presented in “The nature of philosophical problems and their scientific roots” (in Conjectures and refutations). The example of the problem faced by Kant in his work Critique of pure reason (...) will also be considered for the analysis of Wittgenstein's argument. According to Wittgenstein, philosophical problems are pseudo-problems because they have no solution. However, despite admitting the existence of pseudo-problems, Popper argues that factual, logical, or hybrid problems, under certain circumstances, can be philosophical. Thus, the aim is to contrast these two perspectives in order to emphasize how not all philosophical problems are pseudo-problems. (shrink)

Este trabalho aduz a contribuição de Pedro Hispano, nas suas obras Summulae Logicales e Syncategoreumata, ao desenvolvimento dos temas da Logica Modernorum, como as propriedades dos termos e os elementos sincategoremáticos. Considera-se, aqui, que as investigações acerca de tais propriedades são uma marca que diferencia a Lógica (Dialética) do século XIII daquela desenvolvida anteriormente. No século XIII, com todo o Organon de Aristóteles conhecido, o filósofo medieval ocupou-se da escrita de manuais para serem usados nas universidades, como os de Guilherme (...) de Shyreswood, Lamberto de Auxerres e Pedro Hispano, nos quais se discorria tanto os temas de logica vetus e logica nova, bem como se desenvolviam reflexões modernas, não mais sobre os silogismos, mas agora sobre cada termo constituinte da proposição. Os termos de uma proposição são o sujeito e o predicado (o nome e o verbo), são as palavras que, mesmo se tomadas fora de um contexto proposicional têm significação, têm um sentido para quem estiver familiarizado com a linguagem empregada no discurso. As propriedades dos termos aduzidas por Pedro Hispano na Summulae Logicales são a significação (significatio), a suposição (suppositio) a relação (relatio), a ampliação (ampliatio), a apelação (appelatio), a restrição (restrictio) e a distribuição (distributio). Ocupamo-nos dessas propriedades no segundo capítulo deste trabalho. Antes, no primeira capítulo, discorremos sobre os seis tratados cujos temas pertencem à logica antiquorum e que oferecem uma propedêutica necessária ao estudo da lógica. Por fim, no terceiro capítulo, expomos a importância da obra Syncategoreumata, que fornece o estudo dos demais componentes das proposições e argumentos. (shrink)

The second edition of the work of the Brazilian physicist Paulo C. Abrantes (2016), entitled Images of nature, images of science, is a good alternative for students of history and philosophy of science. The reason is Abrantes' thesis in this work: to defend that the development of scientific knowledge is dependent on the influence of different images of "nature" and "science" existing during the history of Western scientific-philosophical thought; and an advocate for the historian of science Studying as reasons that (...) allow the adoption of such images at a given time. Through the analysis of historical cases of scientific thought, Abrantes argues that the consolidation of research programs in different subareas of natural science - such as biology, physics and chemistry - was only possible due to the influence, in particular time, of images of nature and science. (shrink)