Implicações da noção de consciência histórica nas ciências humanas e sociais: um modo de projeção para o futuro e de posição em relação ao passado Resumo: O presente texto, de caráter bibliográfico, discute o problema da consciência histórica com o objetivo de pensar o sentido dessa expressão na atualidade e as variações que esse conceito adquiriu ao longo da história das Ciências Humanas e Sociais, com ênfase no século XX. A hipótese é que a discussão a respeito da consciência histórica (...) passou a se ocupar, na modernidade, com uma múltipla relatividade de pontos de vista, o que é destacado por Gadamer em sua análise sobre os preceitos implicados na definição do que significa “ter senso histórico”. É defendida a tese, portanto, de que a noção de consciência histórica não se limita ao conhecimento das experiências vivenciadas no passado, mas se apresenta como condição de possibilidade de projetar o futuro e se posicionar em relação ao passado, especialmente no que diz respeito às ciências humanas e sociais. A defesa desta ideia central é realizada por meio de dois gestos reflexivos, com apresentação, primeiramente, do marco teórico da consciência histórica e, posteriormente, de suas implicações na constituição das Ciências Humanas e Sociais. Palavras-chave: Ciências humanas e sociais. Senso histórico. Passado. Futuro. Implications of the notion of historical consciousness in human and social sciences: a mode of projection for the future and position in relation to the past: This bibliographic text discusses the problem of historical consciousness with the purpose of thinking about the meaning of this expression in the present time and the variations that this concept has acquired throughout the history of the Humanities and Social Sciences, with emphasis on the twentieth century. The hypothesis is that the discussion about historical consciousness has come to concern itself, in modernity, with a multiple relativity of points of view, which is highlighted by Gadamer in his analysis of the precepts involved in defining what “having a historical sense” means. Therefore, the thesis that the notion of historical consciousness is not limited to the knowledge of past experiences is defended, but is presented as a condition of possibility of projecting the future and positioning itself in relation to the past, especially with regard to humanities and social sciences. The defense of this central idea is made through two reflexive gestures, presenting, first, the theoretical framework of historical consciousness and, later, its implications in the constitution of the Human and Social Sciences. Keywords: Human and social sciences. Historical sense. Past. Future. Implicaciones de la noticia de conciencia histórica en las ciencias humanas y sociales: un modo de proyección para el futuro y de posición en relación al pasado Resumen: El presente texto, de carácter bibliográfico, discute el problema de la conciencia histórica con el propósito de pensar sobre el significado de esta expresión en la actualidad y las variaciones que este concepto ha adquirido a lo largo de la historia de las Humanidades y las Ciencias Sociales, con énfasis en el siglo XX. La hipótesis es que la discusión sobre la conciencia histórica ha llegado a ocuparse, en la modernidad, de una relatividad múltiple de puntos de vista, que Gadamer destaca en su análisis de los preceptos involucrados en la definición de lo que significa “tener un sentido histórico”. " Por lo tanto, se defiende la tesis de que la noción de conciencia histórica no se limita al conocimiento de experiencias pasadas, sino que se presenta como una condición de posibilidad de proyectar el futuro y posicionarse en relación con el pasado, especialmente con respecto a humanidades y ciencias sociales. La defensa de esta idea central se realiza a través de dos gestos reflexivos, presentando, primero, el marco teórico de la conciencia histórica y, luego, sus implicaciones en la constitución de las Ciencias Humanas y Sociales. Palabras clave: Ciencias Humanas y Sociales. Sentido histórico. Pasado. Futuro. Data de registro: 28/05/2019 Data de aceite: 24/10/2019. (shrink)

In The Phenomenology of Spirit, Hegel draws out the interdependency of unity and difference. In order to have a unity, there must be differences that compose it, as a unity unifies different elements. At the same time, in unifying these elements, they must not cease to be different from one another, as that would reduce the unity to a simple singularity.In this paper, I take up this interdependency of unity and difference, applying it to gender identities. I follow the psychoanalytically (...) oriented exchange between Judith Butler and Adam Phillips, in which they agree that gender identities are a farce, superimposed upon ungendered subjects, but disagree about the extent to which this artificial binary should be disassembled. Picking up their conversation at this point, I investigate how binary systems of identity can be both injurious and useful. Should they be cast off or does it make sense to keep them? Following this vein of thought, I end with a discussion of good and bad hate, arguing that there is an inescapable need for psychologically productive hate neutralized through empathy. (shrink)

Neste artigo, investigamos práticas de citação de literatura científica na escrita reflexiva do gênero relatório de estágio supervisionado, produzido por professores em formação, em disciplinas de estágio obrigatório em Ensino de Língua Inglesa numa Licenciatura em Letras. Analisaremos, especificamente, como esses professores se representam a partir de citações de literatura científica, e caracterizaremos algumas funções exercidas pelas citações na escrita reflexiva emergente na esfera acadêmica. Utilizamos a abordagem dialógica da linguagem dos estudos bakhtinianos como referencial teórico de base, além de (...) aportes teórico-metodológicos acerca de tipos de sequência e de discurso propostos por Adam e Bronckart. Os resultados da pesquisa mostram que a prática de citação da literatura científica é uma invocação de autoridade com função de erudição, amplificação e ornamentação do discurso produzido, podendo orientar a ação pedagógica desenvolvida pelo professor em formação no estágio supervisionado.In this paper we investigate citation practices of scientific literature in reflexive writing from the genre of supervised pre-service training report produced by pre-service teachers enrolled in the mandatory pre-service training subject of English Language Teaching, at an undergraduate language teaching course. The aim of this research is to analyze how these pre-services teacher represent themselves based on citation practices of scientific literature, and characterize some of the functions deployed by the citations in the reflexive writing emerging in the academic sphere. We use the dialogic approach to language from Bakhtinian studies as a theoretical base, as well as theoretical and methodological contributions regarding types of sequences and of discourse proposed by Adam and Bronckart. The results of this research show that the practice of citation of scientific literature is an invocation of authority as a form of erudition, amplification and ornamentation of the discourse produced. This practice can also guide pedagogical action developed by pre-service teachers in their supervised training. (shrink)

From nineteenth-century abolitionism to Black Lives Matter today, progressive social movements have been at the forefront of social change. Yet it is seldom recognized that such movements have not only engaged in political action but also posed crucial philosophical questions about the meaning of justice and about how the demands of justice can be met. -/- Michele Moody-Adams argues that anyone who is concerned with the theory or the practice of justice—or both—must ask what can be learned from social (...) movements. Drawing on a range of compelling examples, she explores what they have shown about the nature of justice as well as what it takes to create space for justice in the world. Moody-Adams considers progressive social movements as wellsprings of moral inquiry and as agents of social change, drawing out key philosophical and practical principles. Social justice demands humane regard for others, combining compassionate concern and robust respect. Successful movements have drawn on the transformative power of imagination, strengthening the motivation to pursue justice and to create the political institutions and social policies that can sustain it by inspiring political hope. -/- Making Space for Justice contends that the insights arising from social movements are critical to bridging the gap between discerning theory and effective practice—and should be transformative for political thought as well as for political activism. (shrink)

Traces the development of recursive functions from their origins in the late nineteenth century to the mid-1930s, with particular emphasis on the work and influence of Kurt Gödel.

Adams offers a theistically-based framework for ethics, based upon the idea of a transcendent, infinite good, which is God, and its relation to the many finite examples of good in our experience. His account shows how philosophically unfashionable religious concepts can enrich ethical thought. "...one of the two most important books in moral philosophy of the last quarter century, the other being After Virtue."--Theology Today.

Fieldwork in Familiar Places challenges the misconceptions about morality, culture, and objectivity that support these skepticisms, to show that we can take ...

When a mother kills her child, we call her a bad mother, but, as this book shows, even mothers who intend to do their children harm are not easily categorized as "mad" or "bad." Maternal love is a complex emotion rich with contradictory impulses and desires, and motherhood is a conflicted state in which women constantly renegotiate the needs mother and child, the self and the other. Applying care ethics philosophy and the work of Emmanuel Levinas, Maurice Merleau-Ponty, and Simone (...) de Beauvoir to real-world experiences of motherhood, Sarah LaChance Adams throws the inherent tensions of motherhood into sharp relief, drawing a more nuanced portrait of the mother and child relationship than previously conceived. The maternal example is particularly instructive for ethical theory, highlighting the dynamics of human interdependence while also affirming separate interests. LaChance Adams particularly focuses on maternal ambivalence and its morally productive role in reinforcing the divergence between oneself and others, helping to recognize the particularities of situation, and negotiating the difference between one's own needs and the desires of others. She ultimately argues maternal filicide is a social problem requiring a collective solution that ethical philosophy and philosophies of care can inform. (shrink)

This book presents an in-depth interpretation of three important parts of Leibniz's metaphysics: the metaphysical part of Leibniz's philosophy of logic, his essentially theological treatment of the central issues of ontology, and his theory of substance.

This paper shows that moral progress is a substantive and plausible idea. Moral progress in belief involves deepening our grasp of existing moral concepts, while moral progress in practices involves realizing deepened moral understandings in behavior or social institutions. Moral insights could not be assimilated or widely disseminated if they involved devising and applying totally new moral concepts. Thus, it is argued, moral failures of past societies cannot be explained by appeal to ignorance of new moral ideas, but must be (...) understood as resulting from refusals to subject social practices to critical scrutiny. Moral philosophy is not the main vehicle for disseminating morally progressive insights, though it has an important role in processes that lead to moral progress. Yet we have grounds for cautious optimism, since progressive moral insights can be disseminated and can, sometimes, have constructive social effects. (shrink)

Comprehensive historical understanding is also a central element of the information we need to be responsible moral agents. It is also a critical support of the morality that makes political cooperation possible, especially in any society shaped by a history of ethnic or racial injustice, colonialism, imperialism, or sectarian conflict. Efforts to censor the teaching of history that makes one uncomfortable are thus ethically as well as epistemically indefensible.

I have argued elsewhere that there are facts, and possibilities, that are not purely qualitative. In a second paper, however, I have argued that all possibilities are purely qualitative except insofar as they involve individuals that actually exist. In particular, I have argued that there are no thisnesses of nonactual individuals (where the thisness of x is the property of being x, or of being identical with x), and that there are no singular propositions about nonactual individuals (where a singular (...) proposition about an individual x is a proposition that involves or refers to x directly, perhaps by having x or the thisness of x as a constituent, and not merely by way of x's qualitative properties or relations to other individuals). I am also inclined to believe that there are not yet any thisnesses of individuals that will exist but do not yet, nor any singular propositions about future individuals--and, hence, that all possibilities are purely qualitative except insofar as they involve individuals that already do exist or have existed (counting timeless individuals, if any, as already existing). This thesis about the relation of time to thisness is the subject of the present paper, in which the conclusions of my previous papers will be presupposed. (shrink)

As long as a man's sensibility (Emilius, p. 4, vol. ii.) " is confined to himself, there is no morality in his actions. It is " only when he begins to extend his sensibility to others, that he " first conceives those sentiments, and afterwards, those notions...

For at least two millennia, religious traditions, spiritual communities and secular moral thinkers have debated the nature and sources of forgiveness. But near the end of the twentieth century understanding forgiveness took on new urgency, as divided societies looked to forgiveness as a vehicle of reconciliation, governments sought forgiveness for past wrongs, and popular psychology explored the therapeutic effects of forgiveness. These developments have led to a remarkable increase in scholarship on forgiveness: philosophers examine its moral nature; psychologists seek to (...) measure it and determine its contribution to well-being; historians and political theorists consider its relevance to national projects of reconciliation.Earlier versions of this paper were delivered to audiences at Syracuse University and Seton Hall University. I am grateful to the journal editor and anonymous readers for suggesting helpful revisions.Yet forgiveness remains a complex and often perplexing phenomenon .. (shrink)

This paper explores the ways in which truth is better than falsehood, and suggests that, among other things, it depends on the kinds of proposition to which these values are attached. Ordinary singular propositions like “It is raining” seem to fit best the bivalent “scheme” of classical logic, the general proposition “It is always raining” is more appropriately rated according to how often it rains, and a “practically vague” proposition like “The lecture will start at 1” is appropriately rated according (...) to its nearness to exactness. Implications for logic of this “rating system” are commented on. (shrink)

The idea of moral progress is a necessary presupposition of action for beings like us. We must believe that moral progress is possible and that it might have been realized in human experience, if we are to be confident that continued human action can have any morally constructive point. I discuss the implications of this truth for moral psychology. I also show that once we understand the complex nature and the complicated social sources of moral progress, we will appreciate why (...) we cannot construct a plausible comprehensive action-guiding theory of moral progress. Yet while the nature and sources of moral progress consistently thwart many theoretical hopes, the idea of moral progress is a plausible, critically important and morally constructive principle of historical interpretation. (shrink)

A critique of the hypothesis of extended cognition.

It is striking that most of the essays in this Focus do not explore the specifically religious aspects of Enlightenment ethical thought. A principled reason for this may be found in a conception of religion that makes it hard for Enlightenment thinkers to seem religious at all. Neither does this conception fit anything that is likely to be a live option for most people today, and the now prevalent unpopularity of eighteenth-century piety and religious thought may blind us to important (...) religious possibilities. (shrink)

The paper gives a brief characterization of philosophical problems; points up something of their significance for the culture, the social order, and our lives; indicates the methodology appropriate for the problems; and presents a view of the cultural mission of philosophy today. Philosophy attempts to bring under critical review and to correct errors in the cultural mind of our civilization, the prevailing assumptions and beliefs about our knowledge‐yielding powers, the various sectors of the culture, and the basic structure of the (...) world. It holds the cultural mind accountable to the unavoidable presuppositions of experience, thought, and action. Errors in the cultural mind can lead to distortions in the development of the culture and to social and personal pathologies. I contend that our modern Western cultural mind undermines the humanistic dimension of the culture, and ultimately the whole culture, by a restricted view of our knowledge‐yielding powers and the resulting impoverished view of reality. The mission of philosophy today is to point out the errors in our cultural mind and to work for a humanistic cultural reformation. (shrink)

Divine Motivation theory is a major contribution both to the philosophy of religion, particularly the philosophy of religious ethics, and to general ethical theory. It is demanding reading, because it is long and complex and about difficult issues. It is also rewarding, because it is suggestive and highly original, written and argued with philosophical intelligence and disciplined care, and rich in systematic connections and explanations of them.

The distinguished philosopher Robert M. Adams presents a major work on virtue, which is once again a central topic in ethical thought. A Theory of Virtue is a systematic, comprehensive framework for thinking about the moral evaluation of character, proposing that virtue is chiefly a matter of being for what is good, and that virtues must be intrinsically excellent and not just beneficial or useful.

This book is meant to be a primer, that is, an introduction, to probability logic, a subject that appears to be in its infancy. Probability logic is a subject envisioned by Hans Reichenbach and largely created by Adams. It treats conditionals as bearers of conditional probabilities and discusses an appropriate sense of validity for arguments such conditionals, as well as ordinary statements as premisses. This is a clear well-written text on the subject of probability logic, suitable for advanced undergraduates (...) or graduates, but also of interest to professional philosophers. There are well-thought-out exercises, and a number of advanced topics treated in appendices, while some are brought up in exercises and some are alluded to only in footnotes. By this means, it is hoped that the reader will at least be made aware of most of the important ramifications of the subject and its tie-ins with current research, and will have some indications concerning recent and relevant literature. (shrink)

A distinguished philosopher and a practicing minister, Marilyn McCord Adams has written a highly original work on a fundamental dilemma of Christian thought -- ...

It may be that the overworn analogy between the history of philosophy and a river system has still a value, and if so, it is a value beyond that usually claimed for it. The grosser likenesses between the stream of history and the stream of geography have been, it is true, too often pointed out, while the subtler similarities are neglected. For instance, there are points in both kinds of stream where it runs deep, others where it is shallow; at (...) one point it may run swiftly, as through a gorge, and at another the valley may be wide and the stream broad, and sluggish. However, whereas in the stream of science the running waters often purify themselves, in that of philosophy there are many stagnant pools where the current of criticism has never set in. Further, there are discernible here and there canalizations by which arid plains are artificially irrigated. And it must be admitted that, at other points, outhouses have been built over the stream and its waters sullied. (shrink)

Closure is the epistemological thesis that if S knows that P and knows that P implies Q, then if S infers that Q, S knows that Q. Fred Dretske acknowledges that closure is plausible but contends that it should be rejected because it conflicts with the plausible thesis: Conclusive reasons (CR): S knows that P only if S believes P on the basis of conclusive reasons, i.e., reasons S wouldn‘t have if it weren‘t the case that P. Dretske develops an (...) analysis of knowing that centers on CR, and argues that the requirement undermines skepticism by implying the falsity of closure. We develop a Dretske-style analysis of knowing that incorporates CR, and we argue that this analysis not only accords with closure, but also implies it. In addition, we argue that the analysis accounts for the prima facie plausibility of closure-invoking skeptical arguments, and nonetheless implies that they are fallacious. If our arguments turn out to be sound, the acceptability of Dretske‘s analysis of knowing will be significantly enhanced by the fact that, despite implying closure, it undermines closure-based skepticism. (shrink)

THE INDICATIVE CONDITIONAL. A PROBABILISTIC CRITERION OF SOUNDNESS FOR DEDUCTIVE INFERENCES Our objective in this section is to establish a prima facie case ...

Our amorous and erotic experiences do not simply bring us pleasure; they shape our very identities, our ways of relating to ourselves, each other and our shared world. This volume reflects on some of our most prevalent assumptions relating to identity, the body, monogamy, libido, sexual identity, seduction, fidelity, orgasm, and more.The book covers common conflicts and confusions and includes work by established scholars and innovative new thinkers. Philosophically challenging but highly readable, the volume is ideal for a wide range (...) of courses on love and sex, including those taught in philosophy and gender studies. (shrink)

ICAP is a theory of active learning that differentiates students’ engagement based on their behaviors. ICAP postulates that Interactive engagement, demonstrated by co‐generative collaborative behaviors, is superior for learning to Constructive engagement, indicated by generative behaviors. Both kinds of engagement exceed the benefits of Active or Passive engagement, marked by manipulative and attentive behaviors, respectively. This paper discusses a 5‐year project that attempted to translate ICAP into a theory of instruction using five successive measures: (a) teachers’ understanding of ICAP after (...) completing an online module, (b) their success at designing lesson plans using different ICAP modes, (c) fidelity of teachers’ classroom implementation, (d) modes of students’ enacted behaviors, and (e) students’ learning outcomes. Although teachers had minimal success in designing Constructive and Interactive activities, students nevertheless learned significantly more in the context of Constructive than Active activities. We discuss reasons for teachers’ overall difficulty in designing and eliciting Interactive engagement. (shrink)

This chapter contains sections titled: What is Racism? Why is Racism Morally Wrong? What Constitutes Racism and When is it Morally Wrong? Must We Believe in the “Permanence of Racism?”.