This paper comments on Gallagher’s recently published direct perception proposal about social cognition [Gallagher, S.. Direct perception in the intersubjective context. Consciousness and Cognition, 17, 535–543]. I show that direct perception is in danger of being appropriated by the very cognitivist accounts criticised by Gallagher. Then I argue that the experiential directness of perception in social situations can be understood only in the context of the role of the interaction process in social cognition. I elaborate on the role of social (...) interaction with a discussion of participatory sense-making to show that direct perception, rather than being a perception enriched by mainly individual capacities, can be best understood as an interactional phenomenon. (shrink)

This chapter proposed a novel design methodology called Value-Sensitive Design and its potential application to the field of artificial intelligence research and design. It discusses the imperatives in adopting a design philosophy that embeds values into the design of artificial agents at the early stages of AI development. Because of the high risk stakes in the unmitigated design of artificial agents, this chapter proposes that even though VSD may turn out to be a less-than-optimal design methodology, it currently provides a (...) framework that has the potential to embed stakeholder values and incorporate current design methods. The reader should begin to take away the importance of a proactive design approach to intelligent agents. (shrink)

Lethal Autonomous Weapons (LAWs) are robotic weapons systems, primarily of value to the military, that could engage in offensive or defensive actions without human intervention. This paper assesses and engages the current arguments for and against the use of LAWs through the lens of achieving more ethical warfare. Specific interest is given particularly to ethical LAWs, which are artificially intelligent weapons systems that make decisions within the bounds of their ethics-based code. To ensure that a wide, but not exhaustive, survey (...) of the implications of employing such ethical devices to replace humans in warfare is taken into account, this paper will engage on matters related to current scholarship on the rejection or acceptance of LAWs—including contemporary technological shortcomings of LAWs to differentiate between targets and the behavioral and psychological volatility of humans—and current and proposed regulatory infrastructures for developing and using such devices. After careful consideration of these factors, this paper will conclude that only ethical LAWs should be used to replace human involvement in war, and, by extension of their consistent abilities, should remove humans from war until a more formidable discovery is made in conducting ethical warfare. (shrink)

This paper seeks to elucidate the distinctive nature of the rational impression on its own terms, asking precisely what it means for the Stoics to define logikē phantasia as an impression whose content is expressible in language. I argue first that impression, generically, is direct and reflexive awareness of the world, the way animals get information about their surroundings. Then, that the rational impression, specifically, is inherently conceptual, inferential, and linguistic, i.e. thick with propositional content, the way humans receive incoming (...) information from the world. When we suspend certain contemporary assumptions about propositional content, the textual evidence can be taken at face value to reveal why, for the Stoics, rational impressions are called thoughts (noēseis) and how the Stoics’ novel semantic entities called lekta (roughly, the meanings of our words) depend on rational impressions for their subsistence. (shrink)

Void is at the heart of Stoic metaphysics. As the incorporeal par excellence, being defined purely in terms of lacking body, it brings into sharp focus the Stoic commitment to non-existent Somethings. This article argues that Stoic void, far from rendering the Stoic system incoherent or merely ad hoc, in fact reflects a principled and coherent physicalism that sets the Stoics apart from their materialist predecessors and atomist neighbors.

The idea of personalised medicine (PM) has gathered momentum recently, attracting funding and generating hopes as well as scepticism. As PM gives rise to differing interpretations, there have been several attempts to clarify the concept. In an influential paper published in this journal, Schleidgen and colleagues have proposed a precise and narrow definition of PM on the basis of a systematic literature review. Given that their conclusion is at odds with those of other recent attempts to understand PM, we consider (...) whether their systematic review gives them an edge over competing interpretations. We have found some methodological weaknesses and questionable assumptions in Schleidgen and colleagues’ attempt to provide a more specific definition of PM. Our perplexities concern the lack of criteria for assessing the epistemic strength of the definitions that they consider, as well as the logical principles used to extract a more precise definition, the narrowness of the pool from which they have drawn their empirical data, and finally their overlooking the fact that definitions depend on the context of use. We are also worried that their ethical assumption that only patients’ interests are legitimate is too simplistic and drives all other stakeholders’ interests—including those that are justifiable—underground, thus compromising any hope of a transparent and fair negotiation among a plurality of actors and interests. As an alternative to the shortcomings of attempting a semantic disciplining of the concept we propose a pragmatic approach. Rather than considering PM to be a scientific concept in need of precise demarcation, we look at it as an open and negotiable concept used in a variety of contexts including at the level of orienting research goals and policy objectives. We believe that since PM is still more an ideal than an achieved reality, a plurality of visions is to be expected and we need to pay attention to the people, reasons and interests behind these alternative conceptions. In other words, the logic and politics of PM cannot be disentangled and disagreements need to be tackled addressing the normative and strategic conflicts behind them. (shrink)

At the heart of the Stoic theory of modality is a strict commitment to bivalence, even for future contingents. A commitment to both future truth and contingency has often been thought paradoxical. This paper argues that the Stoic retreat from necessity is successful. it maintains that the Stoics recognized three distinct senses of necessity and possibility: logical, metaphysical and providential. Logical necessity consists of truths that are knowable a priori. Metaphysical necessity consists of truths that are knowable a posteriori, a (...) world order according to certain metaphysical principles and natures that god crafts within the constraints of matter. Finally, what is providentially necessary is what occurs according to the chain of fate, but only once it is in process or past. -/- The method of the paper is a close reading of Diogenes Laertius 7.75, adducing broad textual evidence along the way, to show that the Stoic theory of modality embraces Philonian possibility, both that which is capable of being true as a matter of logical consistency, and that which is possible according to the bare fitness of the entity. What differentiates the Stoics from Philo is their additional commitment to possibility as opportunity, resisting the collapse of determinism into necessity. (shrink)

A recently proposed model of sensory processing suggests that perceptual experience is updated in discrete steps. We show that the data advanced to support discrete perception are in fact compatible with a continuous account of perception. Physiological and psychophysical constraints, moreover, as well as our awake-primate imaging data, imply that human neuronal networks cannot support discrete updates of perceptual content at the maximal update rates consistent with phenomenology. A more comprehensive approach to understanding the physiology of perception (and experience at (...) large) is therefore called for, and we briefly outline our take on the problem. (shrink)

Este trabalho apresenta algumas considerações a respeito da Base Nacional Comum Curricular (BNCC), no referente às questões ligadas ao ensino da língua portuguesa no Brasil, à territorialidade e ao pertencimento racial, processos históricos, que envolvem, no campo da educação, a formação docente e a construção da cidadania dos educandos e das educandas nestes tempos de reafirmação do Estado democrático de direito e da vaga decolonial. Portanto, trata-se de uma abordagem política em termos do pensamento de Paulo Freire, patrono da educação (...) brasileira, que considerava político o ato de educar (FREIRE, 1980; 1983; 1989; 1996). É com base nesta perspectiva que a BNCC será abordada, mas sob o aporte teórico da análise pragmática do discurso, tributária da análise discursivo-desconstrutiva (cf. ARAÚJO, 2020). (shrink)

This article presents important properties of standard discrete distributions and its conjugate densities. The Bernoulli and Poisson processes are described as generators of such discrete models. A characterization of distributions by mixtures is also introduced. This article adopts a novel singular notation and representation. Singular representations are unusual in statistical texts. Nevertheless, the singular notation makes it simpler to extend and generalize theoretical results and greatly facilitates numerical and computational implementation.

Abordagens pós-cognitivistas mais recentes têm lançado duras críticas à noção de representação mental, procurando ao invés disso pensar a mente e a cognição em termos de ações corporificadas do organismo em seu meio. Embora concordemos com essa concepção, não está claro que ela implique necessariamente a rejeição de qualquer tipo de vocabulário representacional. O objetivo deste artigo é argumentar que representações podem nos comprar uma dimensão explicativa adicional não disponível por outros meios e sugerir que, ao menos em alguns casos, (...) elas podem participar da explicação de performances ou capacidades cognitivas. A noção de representação apresentada, como deixaremos claro ao longo do artigo, não viola os preceitos metodológicos mais caros à cognição 4E em geral e ao enativismo em particular, podendo, portanto, ser utilizada como uma ferramenta teórica útil em investigações sobre a natureza corporificada e situada da mente. (shrink)

Moral philosophy has traditionally aimed for correct or appropriate moral judgments. Consequently, when asked for moral advice, the moral philosopher first tries to develop a moral judgment and then informs the advisee. The focus is on what the advisee should do, not on whether any advice should be given. There may, however, be various kinds of reasons not to morally judge, to be ‘morally modest’. In the first part of this article, I give some reasons to be morally modest when (...) moral advice is asked for. Second, I show how Wittgenstein radicalizes these reasons to such an extent that the very possibility of giving moral advice seems threatened. Third, I argue that taking Wittgenstein and the need for moral modesty seriously does not make moral advice impossible, but rather asks for a notion of moral advice in which moral advice is not necessarily linked to the ideal of a moral judgment. Fourth, I highlight some advantages of a Wittgensteinian notion of moral advice over traditional notions. (shrink)

Introduction to our edited volume on Wittgensteinian ethics with papers by Oskari Kuusela, Edward Harcourt, Anne-Marie Christensen, Sabina Lovibond, Alexander Miller, Benjamin De Mesel, Cora Diamond, Lars Hertzberg, Jeremy Johnson, Craig Taylor, Alice Crary, Lynette Reid.

Drugs used to provide improvement of cognitive functioning have been shown to be effective in healthy individuals. It is sometimes assumed that the use of these drugs constitutes cheating in an academic context. We examine whether this assumption is ethically sound. Beyond providing the most up-to-date discussion of modafinil use in an academic context, this contribution includes an overview of the safety of modafinil use in greater depth than previous studies addressing the issue of cheating. Secondly, we emphasize two crucial, (...) but hitherto nearly overlooked, nuances to the issues: the potential for modafinil to decrease inequality and disadvantage in academic settings, and the fact that how modafinil is used dramatically impacts its effects on health, coercion, fairness, authenticity and effort. Finally, we explicitly defend the position that there are no qualitatively morally relevant differences between modafinil use and other enhancement modalities; any such differences are in degree,... (shrink)

In this paper, I try to articulate and clarify the role of the epistemic authority of experts in Kuhn’s explanation for the transition process between rival paradigms in the scientific revolutionary period. If science progresses, that process should contribute to the attainment of the cognitive aim of science, namely, the articulation of paradigms increasingly successful at the resolution of problems. It is hard to see that process as rational and as attaining the cognitive aim of science without the consideration of (...) epistemic authority.The mistake of Kuhn was to emphasize and clarify insufficiently the role of the epistemic authority of experts; his critics failed for ignoring it altogether. (shrink)

Resumen: Husserl propone una teoría sobre la intersubjetividad que parte de la conciencia trascendental como inserta en el mundo de la vida donde están los otros y donde la comunidad se construye bajo una estructura de esencias que garantiza la comunalidad. El mundo de la vida es dado y compartido por todas las conciencias intencionales y trascendentales, es condición para intuiciones empíricas y eidéticas, la epoché y las reducciones eidética y trascendental. Cada momento del método fenomenológico se basa en la (...) existencia de un mundo de la vida independiente de la subjetividad. En este mundo, hay objetos reales y, entre estos, los otros, reconocidos por analogía a través de la empatía. Desde una perspectiva metodológico-epistemológico, el yo es anterior al mundo y a los otros yos. El yo constituye, en sentido fenomenológico, la realidad. La conciencia es el lugar de evidenciación de la realidad. No obstante, en la perspectiva ontológica, es lo contrario. El mundo de la vida es anterior a la conciencia individual. El mundo de la vida está ahí, disponible, existente, independiente del sujeto, funcionando con su propio orden, con sus leyes y reglas. Es el yo el que esta insertado en el mundo de la vida y que se esfuerza por desvendarlo. La realidad se impone y el yo es, sobre todo, miembro de una comunidad de otros yos. Aun así, ¿cómo compartir las experiencias? Las vivencias pueden ser diferentes, pero hay un límite en las variaciones, un límite dado por la esencia del objeto vivido y por las leyes que rigen las relaciones de tal objeto. Así, la constitución del mundo y de sus objetos está permanentemente en progreso. Es posible donarles nuevos sentidos, en los límites de su esencia. Para Husserl, la constitución comunal del mundo es la condición de posibilidad para la existencia de sujetos separados unos de los otros, y este entendimiento recíproco solo es posible a través de la constitución trascendental de la objetividad. Así, no hay una separación entre la intersubjetividad y la constitución del mundo, es la comunidad de yos la que dona sentidos a las objetividades. En el mundo de la vida con los otros en comunidad. -/- Abstract: Husserl proposes a theory on intersubjectivity that starts from transcendental consciousness as inserted in the lifeworld where the others and where the community are built under a structure of essences that guarantees communality. The lifeworld is given and shared by all intentional and transcendental consciousnesses, it is a condition for empirical and eidetic intuitions, the epoché and the eidetic and transcendental reductions. Every moment of the phenomenological method is based on the existence of a lifeworld independent of subjectivity. In this world, there are real objects and, among these, the others, recognized by analogy through empathy. From a methodologicalepistemological perspective, the self is prior to the world and the other selves. The self constitutes, in a phenomenological sense, reality. Consciousness is the locus of evidence of reality. However, from the ontological perspective, it is the opposite. The lifeworld is prior to individual consciousness. The lifeworld is there, available, existing, independent of subjectivity, functioning with its own order, with its laws and rules. It is the self that is inserted in the lifeworld and that strives to unveil it. Reality prevails and the self is, above all, a member of a community of other selves. Even so, how to share the experiences? The experiences can be different, but there is a limit in variations, a limit given by the essence of the lived object and by the laws that govern the relation of the object. Thus, the constitution of the world and its objects is permanently in progress. It is possible to give them new meanings, within the limits of their essence. For Husserl, the communal constitution of the world is the condition of possibility for the existence of subjects separated from each other, and this reciprocal understanding is only possible through the transcendental constitution of objectivity. therefore, there is no separation between intersubjectivity and the constitution of the world, it is the community of selves that gives meaning to objectivities. (shrink)

We provide here irrefutable facts that prove the falsehood of the claims published in [1] by Dehmer and Mowshowitz (DM) against our paper published in [2]. We first prove that Dehmer’s definition of node probability [3] is flawed. In addition, we show that it was not Dehmer in [3] who proposed this definition for the first time. We continue by proving how the use of Dehmer’s definition does not reveal all the physico-mathematical richness of the walk entropy of graphs. Finally, (...) we show a few facts about the failure of DM themselves to cite properly the relevant literature in their field. We also show here how the Editors of Complexity have failed to manage the publication of [1] in an appropriate way according to the accepted guidelines given in the Code of Conduct and Best Practice Guidelines for Journal Editors, published by the Committee on Publication Ethics (COPE). (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)

Este trabalho trata do conceito Exu Diaspórico, o qual foi forjado para lidar com as pesquisas empíricas situadas dentro do quadro teórico da vaga decolonial. Sua concepção está ligada às tradições iorubanas diaspóricas nessa parte do Atlântico Sul onde emergiram outros sistemas resultantes, quer seja de fragmentos e vestígios de narrativas em gestos de memória e resistência, quer seja da tradução realizada pelo outro, muitas vezes, por meio de um processo de carnavalização cultural, que, por sua vez, se deu pela (...) convivência com os bantu, com os povos autóctones e com o colonizador europeu. Este conceito se articula com o conceito de língua-linguagem como encruzilhada apresentado por Araújo (2021a), mas pode ser tomado, ainda, de forma independente. Portanto, trata-se de uma discussão conceitual que visa contribuir com as reflexões e pesquisas decoloniais. O conceito também está a cargo de noções como negritude e Baianidade. Contudo, ele aparece para reunir todas as representações de Exu que resultaram da diáspora negra em meio a um processo de carnavalização das tradições iorubanas em contato com outras culturas e cosmologias. (shrink)

People often do things together and form groups in order to get things done that they cannot do alone. In short they form a collectivity of some kind or a group, for short. But if we consider a group on the one hand and the persons that constitute the group on the other hand, how does it happen that these persons work together and finish a common task with a common goal? In the philosophy of action this problem is often (...) solved by saying that there is a kind of collective intention that the group members have in mind and that guides their actions. Does such a collective intention really exist? In this article I’ll show that the answer is “no”. In order to substantiate my view I’ll discuss the approaches of Bratman, Gilbert and Searle on collective intention. I’ll put forward four kinds of criticism that undermine the idea of collective intention. They apply mainly to Bratman and Gilbert. First, it is basically difficult to mark off smaller groups from bigger unities. Second, most groups change in membership composition over time. Third, as a rule, on the one hand groups are internally structured and on the other hand they belong to a larger structure. It makes that generally it cannot be a collective intention that moves the actions of the members of a group. Fourth, conversely, most individual actions cannot be performed without the existence of a wider context of agents who support these actions and make them possible. My critique on Searle mainly involves that in his approach his idea of collective intention is superfluous and that he is not radical enough in his idea that collective action is based on coordinated individual intentions and actions. However, it is a good starting point for showing how collective action actually functions, especially when combined with Giddens’s structuration theory. Every agent in a group executes his or her own individual intentions, relying on what the group offers to this agent and asks from him or her. In this way individual actions of the members of a group are coordinated and it makes that the group can function and that its goals can be performed. And in this way the group is produced and reproduced by fitting individual actions together. An individual agent who belongs to a group only needs to know what s/he wants and what s/he has to do in the group, even if s/he has no knowledge of the intentions and commitments of the other members. Then he or she can do things together with others in a group without supposing that there is something like a collective intention. (shrink)

This paper attempts to argue that a radically different notion of freedoms and rights that originates from the other, that is founded on the infinite responsibility for the other, and that demands an encounter with the other as pure alterity, could be a plausible starting point towards the conception and possible realization of a Levinasian society of neighbors. First, an explication is made on why a radical change in the area of freedoms and rights could be the starting point towards (...) a social, political, and moral philosophical framework based on the radical philosophy of Levinas as elaborated in his Otherwise than Being or Beyond Essence. Then, a discussion on conventional conceptions of freedoms and rights, particularly those based on liberalism, libertarianism, and utilitarianism, is presented as groundwork for a comparative analysis between these conventional conceptions and a radical notion that would be entailed by a conception of a Levinasian society of neighbors. Lastly, an attempt is made to characterize a radically different conception of freedoms and rights based on the philosophy of Levinas and to argue how it could be the starting point towards the conception and possible realization of a Levinasian society of neighbors. (shrink)

K. Lüscher, M. Sánchez, A. Klimczuk, Generations, intergenerational relationships, generational policy: A multilingual compendium, 12 languages, Universität Konstanz, Konstanz 2016, 300pp.

The members of the International Network for the Analysis of Intergenerational Relations (Generationes) proudly present the most recent issue of the jointly produced compendium “Generations, Intergenerational Relations and Generational Policy”. This new version includes seven languages (English, French, German, Italian, Spanish, Polish (New) and Portuguese (New)). Its layout is designed for using it to translate the specific concepts and terminology of research into generations and intergenerational relations from one language into another.

In this paper, I intend to show that it’s a serious mistake to construe the role of sensible representation in Kant’s work as a nonconceptual content (in the contemporary and technical sense of “content”), which, like a mental indexical would refer to what appears in space and time in the so-called de re form. The interpretation I advance and further support is this: without possessing a representational content, sensible representation must be understood as the basic epistemic relation between the subject (...) and the physical entities in space and time she is acquainted with. Immediate reference of sensible intuition to their respective objects is to be understood as a form of knowledge by acquaintance. I call my own interpretation relationalism. (shrink)

O presente artigo aborda a instituição de órgãos de polícia como representantes do poder e da autoridade do Estado sob a ótica da filosofia, sobretudo no contexto do contrato social, fundamentada em revisão bibliográfica. Ainda que o homem tenha preterido sua liberdade natural em prol de uma liberdade assistida, e sendo a polícia um dos órgãos responsáveis por essa assistência, não há como afirmar que esse trabalho está correspondendo aos anseios da sociedade, sobretudo ao se analisar os índices de violência (...) que a envolvem. Nesse sentido, a sociedade vem questionando a necessidade da existência dessas instituições, muitas vezes, inclusive, pedindo sua extinção. (shrink)

Tendo em vista que “todo sistema de educação é uma maneira política de manter ou de modificar a apropriação dos discursos, com os saberes e os poderes que eles trazem consigo”, nossa pesquisa visa refletir sobre a nova identidade docente materializada no discurso dos PCNs de língua Portuguesa. Trata-se de traduzir a política oficial de formação de professor e/ou desconstruí-la (Derrida, 1998), analisando e discutindo a(s) identidade(s) e competências atribuídas aos professores, abrindo a possibilidade para questionarmos a identidade unificada e (...) transparente que os documentos oficiais desenham para os professores em serviço. Esperamos, com esse trabalho, contribuir para a construção de uma política de formação de professores sensível à subjetividade heterogênea dos professores no Brasil. (shrink)

A militância política de Jorge Amado no Partido Comunista é um capítulo à parte na história do comunismo no Brasil, que completou 100 anos no dia 25 de março. Ela também é algo marcante em sua obra, a ponto da crítica literária brasileira, de tradição uspiana, considerá-la uma forma de panfleto partidário da nossa esquerda. Nesta exposição, pretende-se realizar uma breve discussão acerca de suas lutas políticas, das quais se destacam as questões religiosa e racial, que levaram Jorge Amado a (...) criar um projeto de lei, no período que exerceu o mandato de deputado constituinte pelo PCB, em 1946, assegurando a liberdade religiosa no Brasil. Aqui, também se destaca a sua amizade com o povo de candomblé que lhe honrou com títulos, como o de Obá de Xangô e Ogã de Iansã; além da forma como a crítica o rotulava de regionalista e escritor panfletário. Contudo, esta é uma forma de homenagear tanto o mais famoso dos doze Obás de Xangô da Bahia, quanto o Partidão, nesse seu centenário. Em termos metodológicos, trata-se de uma leitura ensaística foucaultiana sobre esses fatos e acontecimentos que marcaram duplamente a vida de Jorge Amado e do Comunismo no Brasil, já que lançamos mão de uma parte da maquinaria teórica do militante comunista do PCF (Partido Comunista Francês), Michel Foucault, como vontade de verdade, comentário, discurso, autoria, obra, descontinuidade (na continuidade) e dispersão. (shrink)

Objective of the study: To analyze the costs and profits of sugarcane production regarding the cultural practices of sugarcane suppliers. Methodology/approach: This study positions itself in this gap by comparatively analyzing 6 types of cultural practices: unraveling, windrowing, application of correctives, herbicides, insecticides and fertilizers, with the option of two systems Fixed rate (TF) and Variable rate (TV). Originality/Relevance: Brazil is a world reference in sugarcane production, with the State of São Paulo being the largest Brazilian producer. However, for sugarcane (...) suppliers to maintain this activity there is a need to reduce production costs and increase profitability/ha. However, there is a theoretical-practical gap in the financial assessment (costs and profits) of different cultural practices inherent to sugarcane production. Main results: The results demonstrated that the costs of cultural practices represent more than 30% of the total sugarcane production costs. The TF system proved to be more cost-efficient in the following operations: correctives, herbicides and insecticides. In the application of fertilizers, the TV system, in broadcast mode, had the best result. Finally, the profit/ton was R$1.70, demonstrating a very low profit margin/ha given the risk of the activity. Theoretical/methodological contributions: The sample for this research comprised 55 sugarcane suppliers from the State of São Paulo, whose data were obtained through a survey. The comparative analysis was based on the difference in costs of cultural practices and the estimation of the level of certainty (profit/costs), analyzed through the cumulative frequency carried out through the Monte Carlo Simulation (SMC). (shrink)

Este trabalho apresenta uma discussão que tem como objetivo principal propor um novo risco ao contorno da noção de intericonicidade que aparece em Courtine, precisamente, em 2003. Aí encontramos uma abertura que nos permite traçar outras curvaturas em sua noção. É justamente por este interstício que vamos propor a inclusão de dois elementos que, a nosso ver, estão na ordem da constituição das imagens: as utopias e heterotopias, conforme discussões iniciadas anteriormente por Araújo (2014a, 2014b). Para tanto, tomamos como pano (...) de fundo as imagens em movimento de duas produções francesas de horror e as imagens fotográficas da prisão de Abou Ghraib que serão analisadas à luz da discussão realizada por Foucault em Le corps utopique, les heterotopies e em Outros Espaços, juntamente com as discussões de Courtine e de Milanez acerca da intericonicidade (cf. COURTINE, 2005; 2011; 2013; MILANEZ, 2011a; 2011b; 2013a, 2013b). Os Elementos de Semiologia e A escrita do acontecimento de Barthes também fazem parte da discussão, já que este autor aparece desde cedo no trabalho de Courtine, precisamente, quando buscava apresentar a noção de intericonicidade. (shrink)

A partir de dados brasileiros e espanhóis, este artigo aborda aspectos relevantes da doação e transplantes de órgãos, como a relação entre oferta e demanda, legislação vigente, custos e possíveis estratégias para aumentar taxas de doação e melhorar de forma geral o processo de transplantes. O objetivo deste artigo é apresentar dados empíricos atuais que incrementem o conhecimento relevante para a avaliação bioética. Os dois países se destacam: o Brasil por ter o maior sistema público de transplantes de órgãos do (...) mundo, e a Espanha por manter há décadas o maior índice de doadores efetivos por milhão de pessoas. Análise inicial dos dados sugere a necessidade de lidar mais abertamente com os interesses dos afetados e a opinião pública, criando articulação sistêmica entre legislação, políticas públicas baseadas em evidências e pesquisa. (shrink)

É possível trabalhar com textos clássicos da filosofia no atual contexto das escolas públicas brasileiras? Se sim, como fazer uso desses textos? Quais as possibilidades e os limites para nossas pretensões, enquanto professores de filosofia, quanto ao uso do texto filosófico? Importantes teóricos do ensino de filosofia no Brasil, tal como Lidia Maria Rodrigo, Renata Aspis e Silvio Gallo, defenderam que os textos filosóficos não apenas podem e devem ser trabalhados em sala de aula, mas ainda que tais textos devem (...) ocupar papel central no ensino da disciplina. Cabe refletir sobre essa proposta a partir da realidade na qual estamos hoje inseridos, pretensão do texto que se segue e cujo objetivo é discutir as possibilidades e os limites do uso do texto filosófico a partir do relato de minha experiência no estágio em filosofia, que foi realizado em uma turma do segundo ano do Ensino Médio em uma escola pública da cidade de Santa Maria, RS. (shrink)

In this paper, I interview Francesca De Vecchi (Full Professor of Theoretical Philosophy in Vita-Salute San Raffaele University) about her qualitative ontology and its social and normative implications. If at the foundation of our lifeworld there are significantly qualitative experiences, phenomenology can investigate the most important contemporary issues, such as gender disparity, socio-virtuality depersonalizations and political urgencies.

The thought of Pietro Piovani (Naples 1922 1980) ranges from moral philosophy, the history of philosophy and the philosophy of law, but in the anti-ontology of his most original core. In Principles of moral philosophy Piovani said that given the finite nature of the individual, the existing "no longer needs no foundation (...) because it is based." In particular, the contemporary individual is more than ever unfounded, having to constantly rely so. In this regard Piovani speaks of assenzialismo: being a (...) be "limited" man bases its existence on an absence, that does not constitute something negative, but, on the contrary, represents that "most" of Nietzsche's memory is unique about the individual. -/- . (shrink)

Can trust evolve on the Internet between virtual strangers? Recently, Pettit answered this question in the negative. Focusing on trust in the sense of ‘dynamic, interactive, and trusting’ reliance on other people, he distinguishes between two forms of trust: primary trust rests on the belief that the other is trustworthy, while the more subtle secondary kind of trust is premised on the belief that the other cherishes one’s esteem, and will, therefore, reply to an act of trust in kind (‘trust-responsiveness’). (...) Based on this theory Pettit argues that trust between virtual strangers is impossible: they lack all evidence about one another, which prevents the imputation of trustworthiness and renders the reliance on trust-responsiveness ridiculous. I argue that this argument is flawed, both empirically and theoretically. In several virtual communities amazing acts of trust between pure virtuals have been observed. I propose that these can be explained as follows. On the one hand, social cues, reputation, reliance on third parties, and participation in (quasi-) institutions allow imputing trustworthiness to varying degrees. On the other, precisely trust-responsiveness is also relied upon, as a necessary supplement to primary trust. In virtual markets, esteem as a fair trader is coveted while it contributes to building up one’s reputation. In task groups, a hyperactive style of action may be adopted which amounts to assuming (not: inferring) trust. Trustors expect that their virtual co-workers will reply in kind while such an approach is to be considered the most appropriate in cyberspace. In non-task groups, finally, members often display intimacies while they are confident someone else ‘out there’ will return them. This is facilitated by the one-to-many, asynchronous mode of communication within mailing lists. (shrink)

Resumo: neste artigo pretendo estender a evidenciação do encobrimento do mundo da vida formulada por Husserl ao uso das tecnologias disruptivas da 4ª Revolução Industrial, mais precisamente o uso da inteligência artificial (IA) nas plataformas sociais. Primeiro, apresento o conceito de mundo da vida que se mantém consistente ao longo das obras de Husserl; em seguida, apresento seu encobrimento derivado da matematização da natureza e do rompimento com o telos, o que originou a crise da humanidade europeia. Segundo, mais camadas (...) de encobrimento do mundo da vida vão se sobrepondo com a 3ª e 4ª RIs. Em mais detalhe, o encobrimento e o afastamento do mundo da vida provocado pelo uso da IA e seus efeitos negativos, individual e coletivamente. Terceiro, a proposta Husserliana de retorno ao mundo da vida através de uma epoché radical. Concluo que a solução proposta por Husserl para a crise ainda é atual e urgente. Abstract: in this paper I intend to extend the disclosure of the cover-up of the lifeworld formulated by Husserl to the use of disruptive technologies of the 4th Industrial Revolution, more precisely the use of artificial intelligence on social platforms. First, I present the concept of lifeworld that remains consistent throughout Husserl's works; then, I present its cover-up derived from the mathematization of nature and the break with the telos, which originated the crisis of european humanity. Second, more layers of cover-up of the lifeworld overlap with the 3rd and 4th IRs. In more detail, the cover-up and detachment from the lifeworld caused by the use of AI and its negative effects, individually and collectively. Third, the Husserlian proposal of return to the lifeworld through a radical epoché. I conclude that the solution proposed by Husserl to the crisis is still actual and urgent. (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)

In this article I interpret resilience and evolution in view of the philosophy of Leibniz. First, I discuss resilience as a substance’s or a monad’s “quantity of essence” — its “degree of perfection” — which I express as the quality of the Whole with respect to the sum of the qualities of the Parts. Then I discuss evolution, which I interpret here as the autopoietic Principle that sets Itself in motion and creates all reality, including Itself. This Principle may be (...) considered as a sort of ante-litteram metaphysical Darwinian Selection. My interpretations provide a different formulation for questions such as “why natural evolution evolves?” and “why is this the best of all possible worlds?” In this article I also provide a geometrical interpretation of a key aspect behind the “divine mathematics” of the autopoietic Principle. (shrink)

Este estudio se ocupa del control social del cuerpo y de la reconfiguración de la memoria popular en películas de horror a través de la perspectiva genealógica de Foucault, presentada en su libro Vigilar y Castigar, publicado hace 40 años. Por lo tanto, tomaremos, À l’interieur e Frontière (s), dos producciones de horror cinematográfico hechas por directores franceses, ambos publicados en 2007. La hipótesis principal es que las películas de terror se muestran como una nueva forma de vigilancia y control (...) social del cuerpo. Por otro lado, también puede recodificar la memoria popular apropiándose de acontecimientos polítcos y/o revolucionarios como en las películas comentadas por Foucault en la revista Cahiers de Cinéma en 1974 políticas, aunque no sean las películas de terror. (shrink)

The article starts with two uses presented by Plato concerning the etymology of Hades' name. In the Phaedo, he follows the tradition and interprets the name as the 'in-visible'. In the Cratylus, on the other hand, he proposes a new reading of Hades as the 'all-knowing'. Despite this inconsistency, there is an anterior coherence in regard to the project of extinguishing the fear of death in the tradition. To understand these differences and similarities we recur to the Republic. In this (...) dialogue, there is a political motivation to extinguish the fear of death amongst citizens. Fearing death would be prejudicial for their brave behaviour in battles. We also found a concession to the manipulative use of the etymologies in order to correct illusory beliefs of the people. These are taken as evidence that the superficial variation on the use of the etymologies of Hades is consistent if read under the framework of a political project. Nevertheless, this is not exempt from moral questions. One may ask if this kind of manipulation remains to be seen as wrong, who would be allowed to do it and in which cases. It follows an attempt to find Plato's answer to these questions and a discussion with the contemporary literature on the subject. (shrink)

Tout le film est toujours une microphysique du pouvoir, en potence, d’être étudier. Aujourd’hui l'augmentation des productions d'horreur et son public ont fait le film d'horreur une «contreculture» dominante, mais toujours sous l'effet négatif du pouvoir et du savoir qui disqualifient les discours, matérialisée dans ces films, ce qui les rend illégitime et exiler en soi espace filmique, transformée en un lieu adapté pour interdite et marquée par certaines pratiques discursives avec certains dispositifs d'exclusion. Paradoxalement, les types marginaux qui apparaissent (...) dans l'ordre de ces productions occupent les positions de sujets à exercer le pouvoir dans l'horreur et dans le même temps le renforcement de leur marginalité et de son objectivation. Ces aspects et les spécificités qui caractérisent les productions d'une part, nous ont amenés à identifier les pratiques de l'objectivation qui transforment corps dans les sujets dans l'horreur; d'autre part, de démontrer que ces films constituent une nouvelle technologie de contrôle social des corps, mais l'objectif principal de cette étude est d'analyser les relations de pouvoir à travers l'antagonisme des stratégies dans ce discours, qui est, pour savoir ce que cela signifie d'avoir un corps libre, nous examinons ce qui se passe sur le corps subjugué dans les films d'horreur, prenant l'archeogenealogie de Foucault comme base théorique. Cette questionhypothèse aurait un autre groupe: d'où pourrait faire une telle histoire? Nous supposons que dans les moments de crise, les films d'horreur ont beaucoup à prouver, donc nous avons opté pour un très similaire à celui qui Foucault a été invité par les experts de la revue Cahiers du cinéma pour discuter des conditions pour les productions cinématographiques comme Le Chagrin et la Pitié (1969), Portier de nuit (1974) et Lacombe Lucien (1974), quand on a regardé le déclin du gaullisme et l’ascention de Valéry Giscard d'Estaing , le vainqueur de la présidentielle de 1974, avec le soutien de l'ancien droit Tardieu et petainistes, anciens alliés de l'occupation du Führer Hitler de la France, entre 1940 à 1943. Maintenant, les conditions de production sont ceux qui marquent la fin des gouvernements socialistes de Mitterrand et Chirac, et le retour au pouvoir de la droite, à l'ascension politique de Nicolas Sarkozy. Au milieu de la crise économique de l'Union Européenne, flotte dans l'air la peur terrifiante de risque que l'arrivée de l'extrême droite au pouvoir. La présence croissante d'immigrants est aussi dans l'ordre d'une nouvelle crise de l'identité française. Ce sont les conditions de production de À l'intérieur, Frontière (s),Martyrs, Ils, La Meute, Captifs et Derrière les murs et, des films qui font partie de notre corpus. À la methodologie, nous développons les trois concepts opérationnels: le dispositif filmique de la mémoire, de la vérité et de l'objectivité pour traiter la mémoire populaire, recodé dans ces films et soi-disant perçu par nous comme l'un des principaux modes de contrôle des corps d’horreur; la notion d’intericonicité est encore utilisée pour indiquer des images qui renvoient à d'autres, mais tout en réalisant que chaque image a dans sa juxtaposition afin de utopies des hétérotopies. Donc, nous avons décidé de donner une nouvelle forme à cette notion, y compris l'utopique juxtaposés à des espaces hétérotopiques, sous l'influence de la discussion faite par Foucault dans le Corps utopique et Les hétérotopies. Keyword:Mémoire. Corps. Pouvoir. Discours politique. Film français d’horreur. (shrink)