Democracia -- Modernidade -- Psicanálise -- Literatura.

Grammatical theories of Scalar Implicatures make use of an exhaustivity operator exh, which asserts the conjunction of the prejacent with the negation of excludable alternatives. We present a new Grammatical theory of Scalar Implicatures according to which exh is replaced with pex, an operator that contributes its prejacent as asserted content, but the negation of scalar alternatives at a non-at-issue level of meaning. We show that by treating this non-at-issue level as a presupposition, this theory resolves a number of empirical (...) challenges faced by the old formulation of exh (as well as by standard neo-Gricean theories). The empirical challenges include projection of scalar implicatures from certain embedded environments (‘some under some’ sentences, some under negative factives), their restricted distribution under negation, and the existence of common ground-mismatching and oddness-inducing implicatures. We argue that these puzzles have a uniform solution given a pex-based Grammatical theory of implicatures and some independently motivated principles concerning presupposition projection, cancellation and accommodation. (shrink)

Adriana Novoa and Alex Levine offer here a history and interpretation of the reception of Darwinism in Argentina, illuminating the ways culture shapes ...

Em trabalhos anteriores (ROUANET 2005, 2012), procurei destacar a complementaridade entre as teorias de John Rawls e Jürgen Habermas. Neste texto, porém, procurarei destacar um possível ponto de tensão entre ambas as teorias, o qual gira em torno das noções de igualdade e liberdade. Em outros termos, embora eu tenha até o momento preferido buscar uma síntese entre as teorias dos dois pensadores contemporâneos, neste momento gostaria de analisar a viabilidade dessa síntese, a partir da constatação da diferença entre (...) ambos no que concerne à concepção desses dois conceitos. Para fazê-lo, procurarei tratar separadamente a maneira como os dois autores enfrentam essas duas noções – de igualdade e liberdade. Em seguida, procurarei analisar até que ponto as diferenças encontradas nas obras dos dois filósofos dificultam ou mesmo inviabilizam a “conciliação” entre suas respectivas teorias. (shrink)

In view of the arguments put forward by Clifton and Monton [this volume], we reconsider the alleged conflict of dynamical reduction models with the enumeration principle. We prove that our original analysis of such a problem is correct, that the GRW model does not meet any difficulty and that the reasoning of the above authors is inappropriate since it does not take into account the correct interpretation of the dynamical reduction theories.

This paper presents a series of 4 single subject experiments aimed to investigate whether children with autism show more social engagement when interacting with the Nao robot, compared to a human partner in a motor imitation task. The Nao robot imitates gross arm movements of the child in real-time. Different behavioral criteria were analyzed based on the video data of the interaction. The results are mixed and suggest a high variability in reactions to the Nao robot. The results are as (...) follows: For Child2 and Child3, the results indicate no effect of the Nao robot in any of the target variables. Child1 and Child4 showed more eye gaze and smile/laughter in the interaction with the Nao robot compared to the human partner and Child1 showed a higher frequency of motor initiations in the interaction with the Nao robot compared to the baselines, but not with respect to the human-interaction. The robot proved to be a better facilitator of shared attention only for Child1. Keywords: human-robot interaction; assistive robotics; autism. (shrink)

In this article, Adriana Cavarero and Nidesh Lawtoo resume a dialogue on mimetic inclinations in view of furthering a relational, embodied and affective conception of subjectivity that challenges homo erectus from the immanent perspective of homo mimeticus. If a dominant philosophical tradition tends to restrict mimesis to an illusory representation of reality, Plato was the first to know that mimesis also operates as an affective force, or pathos, that dispossesses the subject. While Plato tended to emphasize the pathological implications (...) of mimesis, Cavarero and Lawtoo agree that both mimesis and inclinations go beyond good and evil and can be put to both pathological and democratic use. Picking up a dialogue started during a walk in New York City, Cavarero and Lawtoo, take their shared interests in Joseph Conrad's relating narratives as an occasion to discuss good and bad mimetic inclinations in contemporary politics and ethics. Joined in conclusion by the Gendered Mimesis team (Willow Verkerk, Isabelle Dahms and Giulia Rignano), topics addressed include new fascism, surging democracy, ethical responsibility for vulnerable others, hypermaternity and public happiness in a precarious world. (shrink)

Em As razões do Iluminismo, Sergio Paulo Rouanet refletiu sobre as tendências irracionalistas no Brasil e no mundo, e tentou opor a essas tendências um Iluminismo reformulado. Neste novo livro, dá um conteúdo conceitual mais preciso à idéia iluminista, a partir do funcionamento, em três configurações históricas - a Ilustração, o liberalismo e o socialismo -, dos momentos constitutivos do Iluminismo, que para Rouanet são a universalidade, a individualização e a autonomia.O autor explora sob vários ângulos esse tema, (...) em ensaios de caráter histórico ou teórico, versando tanto sobre a realidade brasileira como sobre a cultura mundial. Numa fase de eclipse das certezas e de exaustão dos paradigmas, Mal-estar na modernidade propõe, não uma alternativa concreta, mas o debate em torno de um caminho possível - uma civilização iluminista. (shrink)

In view of the arguments put forward by Clifton and Monton [this volume], we reconsider the alleged conflict of dynamical reduction models with the enumeration principle. We prove that our original analysis of such a problem is correct, that the GRW model does not meet any difficulty and that the reasoning of the above authors is inappropriate since it does not take into account the correct interpretation of the dynamical reduction theories.

O presente trabalho tem por propósito demonstrar a defesa das liberdades, realizada porNorberto Bobbio, enquanto uma precondição salutar para o funcionamento das regras do jogodemocrático. Para tanto, será explicitado que o filósofo e jurista italiano parte, num primeiro momento, daanálise da democracia para, posteriormente, abordar as liberdades e a sua defesa. Em seu livro Il futurodella democrazia (1984), o pensador apresenta, em oposição aos regimes autocráticos, uma definiçãoprocedimental da democracia, concebida como regras do jogo. Essas regras configuram osprocedimentos, que devem (...) orientar as decisões políticas dos cidadãos chamados a decidir em umsistema democrático. Entretanto, segundo Bobbio, as regras do jogo só podem funcionar no âmbitopolítico se uma precondição for satisfeita: a defesa das liberdades individuais dos atores políticos. Porliberdades, o autor compreende as quatro liberdades da tradição liberal, sendo: a liberdade individual, aliberdade de imprensa e de opinião, a liberdade de reunião e a liberdade de associação. Nesse contexto,destaca-se que a defesa dessas liberdades está condicionada à estrutura de um Estado, que é, aomesmo tempo, liberal e de direito. Em outras palavras, somente um Estado de direito (em sentido forte),de cunho liberal, pode assegurar os direitos “invioláveis” dos cidadãos e, consequentemente, possibilitara participação política sem impedimentos. Como consequência desse pensamento, Bobbio analisa que oEstado liberal é o fundamento histórico e jurídico do Estado democrático e que, na contemporaneidade,o liberalismo e a democracia tendem a se aproximar a ponto de um defender a existência do outro. (shrink)

In this paper the author introduces two questions for discussion in Descartes, namely: 1. How to understand the “liberty of indifference” in the thought of Descartes; 2. How to understand the conception of the indivisibility of the soul (or spirit). The first one is a classical topic, already studied, among others, by Martial Guéroult and Lívio Teixeira. It concerns the moral conception of Descartes and the related question about the existence of a “permanent moral” in the thought of Descartes, compared (...) to his “provisory moral”. The second question has more contemporary ramifications, since it is about the relation between body and spirit, or mind, which is central in the philosophical reflections of the XXIst Century. The paper doesn’t try to solve these questions, of course, but intends to point some lines of research taking these issues as starting points. This paper also constitutes a tribute to Professor Franklin Leopoldo e Silva (USP). (shrink)

The present exposition has the following structure. In the first part,, I will synthetize some of the criticisms of Rawl’s conception of subject, or self; in the second part, I will scrutinize a 1963 paper by Rawls entitled “The sense of justice”, and hope to show, on the basis of this text, that one cannot say that the Rawlsian moral being is a being without flesh, blood or life, as critics have suggested, following in the footsteps of criticism from Hegel (...) to Kant; third, I will examine excerpts of TJ that deal, directly or indirectly, with the concept of subject; finally, I will look at papers published after TJ that may be relevant to the present topic. (shrink)

This paper develops two perspectives. On the one hand, it analyzes and reconstructs the relationship between wealth and poverty as addressed by Giordano Bruno in the Expulsion of the Triumphant Beast, both against the backdrop of the new geographical discoveries and mercantilist theories and in relation to Bruno’s project of ethical, political, and religious renewal. On the other hand, it recovers Bruno’s passages on the ‘minuzzarie’ as a key concept to redress ‘ontological poverty’ by locating in every aspect of reality, (...) even insignificant ones, a center of vital energy. At the beginning and at the end of the paper, mention is made of some Heideggerian writings that reveal some common assumption with Bruno’s ideas. (shrink)

O presente artigo objetiva discutir como Richer de Reims, monge beneditino do século X, compôs um relato histórico baseando na construção narrativa totalmente ligada ao aparato estético com instrumento retórico. A partir de sua formação clássica, organizada pelo Abade Gerbert d’Aurillac, Richer constrói um texto de Histórias que compõe uma narrativa a partir de uma fórmula estética particular, que é a “reescrita”, ou “criação”, dos diálogos dos diversos personagens que aparecem no relato; com isso, faz com que as supostas “vozes” (...) de seus personagens ajudem-no na legitimação, política ou intelectual, daqueles para quem ele deixa transparecer sua preferência. (shrink)

In this chapter we will try to show how the introduction of Darwinian evolutionary theory transformed metaphysics, and in particular, the philosophical understanding of the temporality of being. In the interests of brevity, we will focus on two particularly significant aspects of the impact of Darwinism on Latin America. We will consider, first, how the new evolutionary thought transformed past notions of temporality. Second, we will discuss the ways in which the ideas of regression and extinction, viewed as essential components (...) of the evolutionary process, problematized the nature of progress and civilization. We trace these developments in the work of three central figures of Latin American thought: José Martí, José Rodó, and Euclides da Cunha. All three of these men were extraordinarily versatile thinkers, and each has been the subject of voluminous secondary literature. But the first two, unlike some other influential figures—such as, famously, Domingo Sarmiento of Argentina—were hardly self-professed Darwinians. Still, we have chosen to discuss them because of this last fact, and not despite it. As for da Cunha, though he accepted the basic canons of the new evolutionary theory, he remained ambivalent about its application. All three struggled, each in his own way, to come to terms with the Darwinian legacy, and each found his thinking profoundly shaped by this struggle; they offer us three different, unique perspectives on the impact of Darwinism. The magnitude of the new evolutionism can only be understood if we consider the wide range of discussion it triggered in consequence of its profound philosophical impact. (shrink)

Democracia deliberativa consiste em uma proposta de tomada de decisões, em sociedades democráticas, por meio de deliberação, como alternativa preferencial em face de mecanismos de votação. Esta comunicação pretende avaliar criticamente alguns mecanismos de democracia deliberativa, bem como levantar o estado da discussão a esse respeito e, por fim, estudar sua viabilidade em alguns países específicos, entre eles o Brasil.

The attacks of September 11 oblige us to revise a prevalent view of religion as harmless and incompatible with rational forms of knowledge. Three modes of knowledge coexist today: theological knowledge involves adhesion to a system of beliefs; technological and natural science knowledge is value-free and neutral with regard to beliefs; lastly, knowledge in philosophy, social and human sciences relates to values, transcends national and cultural specificities and involves freedom and reason. Is this latter form of knowledge more apt to (...) preserve one’s critical conscience than other modes of knowledge? History does not, alas, corroborate this theory. All three knowledge modes, taken separately, lack both a wider rationality which would enable them to legitimize their actions in light of universal criteria, and the properties of democratic debate, the only way to avoid pathologies in thought, be they of a religious or scientific nature. In a post-secular society, religions resist all forms of secularizing influences. A true secular society is, however, able to preserve the contents of religion without destroying them. (shrink)

Since its origin, the city of Puebla has had representative elements in its public spaces that have survived for a long time, they are ornamental and utilitarian objects which are landmarks of the city. Street furniture is a benchmark of identity too. All elements have legends, they are references that have given identity to streets and avenues. Natural elements also refer to a city’s identity, like trees. But the natural element that defined origin, trace and growth of the city is (...) one of the least visible. In the sixties, the San Francisco River was piped, as a sign of the new modernity, and today it is a boulevard where thousands of cars pass. Thus, bridges and other types of elements that the population still remember, mainly the elderly, have been forgotten. In recent years, some initiatives have emerged to rescue the historical memory of daily life and the revaluation of repre­sentative objects of the city center, such as the Casa Analco Community Museum project, coordinated by the Faculty of Architecture of BUAP in collaboration with residents of the Analco neighborhood. This article discusses both the monuments, their relics, elements of nature that shape the city's identity, as well as the gradual loss of these symbols. (shrink)

Em junho de 2019, Habermas completou 90 anos de idade. Para minha surpresa, o aniversariante, Jürgen Habermas enviou-me uma carta pessoal, que traduzimos – Sergio Paulo Rouanet e eu. Pensamos primeiro que houve um acidente na família. Contudo, a carta parecia ser um suspiro desanimado de alguém que pensou durante toda vida salvar o mundo pela razão comunicativa. E, no entanto, a realidade (digamos, a guinada para a direita na Europa e em outras partes do mundo) dava a entender, (...) que começava a duvidar do esforço empregado em toda a sua vida, sem ver o êxito desse esforço. Para podermos discutir essa questão, é indispensável ler quatro blocos temáticos de sua obra: A teoria do agir comunicativo (1981); O discurso filosófico da modernidade (1990); A Teoria Democrática/Tanner Lectures (1992); O Diálogo entre Saber e Religião (2007). Dicas para uma leitura prévia (Freitag-Rouanet, 2005, 2017, 2018). (shrink)

In 1942, American Nobel Prize-winning physicist Arthur Compton pointed out that, “Because in this field of cosmic ray studies certain unique advantages are given by their geographical position, this field of physics has been especially emphasized in South America.” This paper seeks to interrogate the making of Latin America's uniqueness with respect to cosmic-ray research through an analysis that considers Compton's geographical argument, but also goes beyond it, referring to the interactions of nature, knowledge, practices, scientific communities, and diplomacy. To (...) begin with, it highlights the place-based strategies and practices associated with cosmic-ray research. Once research in the field at different altitudes demonstrated that cosmic rays traveled from outer space to the Earth surface, their nature was scrutinized by expeditions that covered broad vertical and horizontal expanses. The study of cosmic rays in Latin America displayed the mobilization of that strategy, which reinforced the reliability of certain sites located at high altitudes and close to the geomagnetic equator in projected investigations. Moreover, such analysis of cosmic rays involved research practices in the field, the emergence of (local, regional, or international) research traditions, and the creation of spaces of knowledge at different scales. By centering on the interaction of knowledge and place, this paper shows that an exploration of the “up-and-down journeys” of cosmic-ray research in Latin America expands our understanding of the geographies and practices of 20th-century physics. (shrink)

Risk management is a well-known method to face technological challenges through a win–win combination of protective and proactive approaches, fostering the collaboration of operators, researchers, regulators, and industries for the exploitation of new markets. In the field of autonomous and unmanned aerial systems, or UAS, a considerable amount of work has been devoted to risk analysis, the generation of ground risk maps, and ground risk assessment by estimating the fatality rate. The paper aims to expand this approach with a tool (...) for managing data protection risks raised by drones through the design of flight maps. The tool should allow UAS operators choosing the best air corridor for their drones based on the so-called privacy by design principle pursuant to Article 25 of the EU data protection regulation, the GDPR. Among the manifold applications of this approach, the design of fly zones for drones can be tailored for public authorities in the phase of authorization of new operations, much as for national Data Protection authorities that have to control the lawfulness of personal data processing by UAS operations. The overall aim is to present the first win–win approach to data protection issues, aerospace engineering challenges, and risk management methods for the threats posed by this technology. (shrink)

Relating Narratives is a major new work by the philosopher and feminist thinker Adriana Cavarero. First published in Italian to widespread acclaim, Relating Narratives is a fascinating and challenging new account of the relationship between selfhood and narration. Drawing a diverse array of thinkers from both the philosophical and the literary tradition, from Sophocles and Homer to Hannah Arendt, Karen Blixen, Walter Benjamin and Borges, Adriana Cadarero's theory of the `narratable self' shows how narrative models in philosophy and (...) literature can open new ways of thinking about formation of human identities. By showing how each human being has a unique story that can be told about them, Adriana Cavarero inaugurates an important shift in thinking about subjectivity and identity which relies not upon categorical or discursive norms, but rather seeks to account for `who' each one of us uniquely is. (shrink)

Jaegwon Kim (1998a, 2005) claims that his exclusion problem follows a priori for the non-reductive physicalist given her commitment to five apparently inconsistent theses: mental causation, non-identity, supervenience, causal closure and non-overdetermination. For Kim, the combination of these theses entails that mental properties are a priori excluded as causes, forcing the non-reductive physicalist to accept either epiphenomenalism, or some form of reduction. In this thesis, I argue that Kim’s exclusion problem depends on a particular conception of causation, namely sufficient production, (...) and that when causation is understood in interventionist terms, the non-reductive physicalist can avoid the exclusion problem. I argue that Woodward’s (2003, 2008a, 2011a) version of interventionism not only provides an account of mental causation that avoids the exclusion problem, but argue that it also upholds all of the minimal commitments of non-reductive physicalism, thereby providing a successful non-reductive physicalist solution to the exclusion problem. In Chapter 2, I argue that all five theses are minimal commitments of non-reductive physicalism that cannot be rejected in order to avoid the exclusion problem. Chapter 3 identifies the assumptions that I take to underlie the exclusion problem. Chapter 4 introduces and outlines the central features of Woodward’s (2003) interventionism and Chapter 5 argues that Woodward’s interventionist account of mental causation provides a solution to the exclusion problem. I examine two alternative interventionist accounts of mental causation[1] that fail to provide satisfactory solutions to the exclusion problem and conclude that Woodward’s account therefore provides the only satisfactory account of mental causation and solution to the exclusion problem. Chapter 6 addresses some challenges proposed by Michael Baumgartner (2009, 2010) and argues that the interventionist is able to defend her position against these objections and uphold the interventionist solution to the exclusion problem outlined in this thesis. [1. Proposed by List and Menzies (2009) and Campbell (2007, 2008a, 2008b, 2010).]. (shrink)

This paper claims that what needs reinventing is not democracy as an ideal model, but rather the prevailing reality in terms of a set of obstacles hindering the realization of this model. Democracy can only be adapted to the new realities of the world if these realities are also transformed in such a way as to make it possible for democracy to properly function. The absence of norms on an international scale is manifested by a de facto hegemonic power accruing (...) to certain states. This paper attempts a philosophical description of this situation through the difference between globalization, that tends to reduce all individual difference, and universalization, pluralist as its purposes can only be attained through a rationality of communication. Their respective actors are also different, as well as the different models provided for the evolution of the UN system. (shrink)

I hope I will not be accused of mental colonialism by attributing to Europe the role which belongs to it historically: that of the Self, which leaves the position of the Other for us. Consequently, this text ought to begin with the view taken of the Other (the European view of the Brazilians) and continue with the view held by the Other (the Brazilian view of the Europeans).

What does a truly democratic experience of political action look like today? In this provocative new work, Adriana Cavarero weighs in on contemporary debates about the relationship between democracy, happiness, and dissent. Drawing upon Arendt's understanding of politics as a participatory experience, but also discussing texts by Émile Zola, Elias Canetti, Boris Pasternak, and Roland Barthes, along with engaging Judith Butler, Cavarero proposes a new view of democracy, based not on violence, but rather on the spontaneous experience of a (...) plurality of bodies coming together in public. Expanding upon the themes explored in previous works, Cavarero offers a timely intervention into current thinking about the nature of democracy, suggesting that its emergence thrives on the nonviolent creativity of a widespread, participatory, and relational power that is shared horizontally rather than vertically. From digital democracy to selfies to contemporary protest movements, Cavarero argues that we need to rethink our focus on individual happiness and turn toward rediscovering the joyful emotions of birth through plural interaction. Yes, let us be happy, she urges, but let us do so publicly, politically, together. (shrink)