Theories of language production propose that utterances are constructed by a mechanism that separates linguistic content from linguistic structure, Linguistic content is retrieved from the mental lexicon, and is then inserted into slots in linguistic structures or frames. Support for this kind of model at the phonological level comes from patterns of phonological speech errors. W present an alternative account of these patterns using a connectionist or parallel distributed proceesing (PDP) model that learns to produce sequences of phonological features. The (...) model's errors exhibit some of the properties of human speech errors, specifically, properties that have been attributed to the action of phonological rules, frames, or other structural generalizations. (shrink)

Cornel West is one of the nation's premier public intellectuals and one of the great prophetic voices of our era. Whether he is writing a scholarly book or an article for Newsweek, whether he is speaking of Emerson, Gramsci, or Marvin Gaye, his work radiates a passion that reflects the rich traditions he draws on and weaves togetherÑBaptist preaching, American transcendentalism, jazz, radical politics. This anthology reveals the dazzling range of West's work, from his explorations of ”Prophetic Pragmatism” to his (...) philosophizing on hip-hop.The Cornel West Reader traces the development of West's extraordinary career as academic, public intellectual, and activist. In his essays, articles, books, and interviews, West emerges as America's social conscience, urging attention to complicated issues of racial and economic justice, sexuality and gender, history and politics. This collection represents the best work of an always compelling, often controversial, and absolutely essential philosopher of the modern American experience. (shrink)

This comprehensive text offers a systematic and thematic approach to West's philosophical work. It moves the reader through his distinctive form of prophetic pragmatism, his historicist and improvisational philosophy of religion, his socialist democratic and truncated Marxist political philosophy, and his reflections on a range of cultural issues.

L’un des philosophes les plus importants de l’histoire, Friedrich Nietzsche, est presque ignoré par les physiciens. L’auteur qui a déclaré la mort de Dieu au xixe siècle était enthousiasmé par la science, principalement durant la deuxième partie de son œuvre. À l’aide de la notion physique de force, Nietzsche a créé son concept de volonté de puissance. En pensant à la conservation de l’énergie, le philosophe allemand a eu une certaine inspiration pour créer son concept de l’éternel retour. Dans cet (...) article, on souligne certaines influences de la physique sur Nietzsche et on discute de l’actualité de sa position épistémologique—le perspectivisme. À partir du concept de volonté de puissance, je propose que le perspectivisme conduise à l’interprétation où la physique et la science en général sont considérées comme un jeu. (shrink)

On November 18, 1994, academic, activist, and philosopher Cornel West addressed the National Alliance of Black School Educators at a conference in the Westin Bonaventure Hotel in Los Angeles, California. Dr. West’s speech, captured in this video recording, focuses on the experience of African Americans in America, a culture that, according to West, is steeped in the “pernicious and vicious” influence of white supremacy. West argues that 1994 is one of the “more frightening and terrifying moments” in the history of (...) the United States, and he laments the election of Newt Gingrich as well as the leadership positions of such figures as Strom Thurmond and Orrin Hatch. He urges the audience to adopt an approach to democratizing American politics by not only resisting white supremacy but also male supremacy, heterosexual supremacy, and any other attitude that dehumanizes other people. West also deplores the decline of “non-market values” such as kindness, community, and love, contending that “market culture” leads to “market morality,” in which every part of human life is commodified. (shrink)

O presente artigo investiga a unidade de valor entre ética e moral, proposta por Ronald Dworkin, assumindo, como ponto de partida, o constitucionalismo pluralista latino-americano. Para tanto, o bem viver, afirmado pelas Constituições boliviana e equatoriana mediante o resgate da sabedoria indígena ancestral – pelo reconhecimento respectivamente do suma qamaña e do sumak kawsay como fundamentos da ordem constitucional – é problematizado a partir da relação que possui com o desafio de consolidação de uma vida boa que expresse o comprometimento (...) com os valores de liberdade, igualdade e comunidade. Referido objeto demandou abordagem interdisciplinar, com destaque para a interação entre o Direito Constitucional e a Filosofia. Os resultados da investigação apontam para a convergência entre a concepção de vida boa aludida por Dworkin e o bem viver que fundamenta as constituições pluralistas latino-americanas. A pesquisa se insere na vertente jurídico-sociológica para o desenvolvimento de investigação de tipo jurídico-investigativo e técnica bibliográfica. Para consideração das fontes, foi adotado o procedimento de análise de conteúdo, com a predominância de raciocínios dedutivos e dialéticos. (shrink)

Construo esta pesquisa para dar visibilidade ao corpo estranho como produtor de arte, cultura e conhecimentos, quando esse encontra sua casa, o “seu corpo”, na escola. Esta se desenvolve epistemologicamente em Arte-educação descolonial a partir da condição na qual sempre fui colocado, de corpo estranho, por ser imperfeito ao modelo de corpo colonial imposto no ocidente, sempre em relação a um Outro. Continuamente, por isso, vivo sendo posto na categoria de “Ser menos”, na cultura, na vida, no aprendizado, como outros (...) tantos corpos estranhos também vivem: ocupando o fundo da cena para deixar a coreografia em dança bonita ou as apresentações teatrais ou musicais harmônicas. (shrink)

According to Kant, the possibility that pure practical reason may effectively determine the will depends, initially, upon an in-depth investigation of the faculty of desire within the perspective of his transcendental philosophy. In order to demonstrate this, we will present in this paper the critical development of this faculty and with it the bases upon which the concepts of a good will and of a pure practical reason relate themselves to the constitution of morality.

Resumo: Esta é uma leitura onto-topológica de Nietzsche inspirada na microesferologia de Peter Sloterdijk. Trabalha com a diferença entre "mergulhar no mundo" e "recuar". Essa diferença permite acessar de modo concreto a posição do avaliador de medidas e genealogista. Palavras-chave: Nietzsche; onto-topologia; estranhamento; Sloterdijk; self negativo.

Taking Emerson as his starting point, Cornel West’s basic task in this ambitious enterprise is to chart the emergence, development, decline, and recent resurgence of American pragmatism. John Dewey is the central figure in West’s pantheon of pragmatists, but he treats as well such varied mid-century representatives of the tradition as Sidney Hook, C. Wright Mills, W. E. B. Du Bois, Reinhold Niebuhr, and Lionel Trilling. West’s "genealogy" is, ultimately, a very personal work, for it is imbued throughout with the (...) author’s conviction that a thorough reexamination of American pragmatism may help inspire and instruct contemporary efforts to remake and reform American society and culture. "West... may well be the pre-eminent African American intellectual of our generation."—The Nation "_The American Evasion of Philosophy_ is a highly intelligent and provocative book. Cornel West gives us illuminating readings of the political thought of Emerson and James; provides a penetrating critical assessment of Dewey, his central figure; and offers a brilliant interpretation—appreciative yet far from uncritical—of the contemporary philosopher and neo-pragmatist Richard Rorty.... What shines through, throughout the work, is West's firm commitment to a radical vision of a philosophic discourse as inextricably linked to cultural criticism and political engagement."—Paul S. Boyer, professor emeritus of history, University of Wisconsin–Madison. Wisconsin Project on American Writers Frank Lentricchia, General Editor. (shrink)

In spite of successful tests, the standard cosmological model, the $$\varLambda$$ CDM model, possesses the most problematic concept: the initial singularity, also known as the big bang. In this paper—by adopting the Kantian difference between to think of an object and to cognize an object—it is proposed a degree of scientificity using fuzzy sets. Thus, the notion of initial singularity will not be conceived of as a scientific issue because it does not belong to the fuzzy set of what is (...) known. Indeed, the problematic concept of singularity is some sort of what Kant called the noumenon, but science, on the other hand, is constructed in the phenomenon. By applying the fuzzy degree of scientificity in cosmological models, one concludes that cosmologies with a contraction phase before the current expansion phase are potentially more scientific than the standard model. At the end of this article, it is shown that Kant’s first antinomy of pure reason indicates a limit to our cosmological models. (shrink)

O artigo lança um olhar sobre as deficiências físicas, sensoriais e cognitivas da pessoa humana, substituindo a ideia de Deus como seu causador direto ou indireto pela teoria da aleatoriedade. Define a deficiência como expressão do caráter limitado do ser humano em geral. Propõe uma abordagem pastoral e uma postura ética diante das pessoas com deficiência.

ABSTRACT This paper intends to demonstrate how the text of the Plato’s Republic allows us to discuss the status of appetites and the appetitive principle (to epithymetikon) of the soul as different, trying to demonstrate that, when we do not exchange them for one another, the platonic theory of the soul is filled with even greater clarity and enables the reader to have a sharper understanding of the problem of possible psychic unity.

Ao longo da leitura do Simpósio de Platão, é possível compreender a estreita relação entre o apetite (ἐπιθυμία) e o amor (ἔρως), enquanto este se manifesta, em última instância, como um apetite de imortalidade (ἐπιθυμία τῆς ἀθανασίας). Entretanto, este mesmo amor, que potencializa a alma na descoberta do belo em si mesmo (τὸ καλόν), também pode aprisionar o homem na sedução do sensível, levando-o a crer que nada é mais real do que a experiência amorosa pura e simples que se (...) esgota na apreciação de um belo corpo. É, pois, nessa tensão entre as coisas físicas e aquelas verdades eternas que as sustentam que se inscreve a ambivalência de eros. Nossa análise pretende, através de uma leitura do mito-alegoria de Poros e Penia, contado pela sacerdotisa de Mantinéia, Diotima, a partir do passo 203a do Simpósio, demonstrar como a ambivalência constituinte do amor já se encontra, tout court, nas próprias características dos progenitores de eros, tais como delineadas por Platão nesse trecho. Penia, a deusa da Pobreza, seria essencialmente responsável pela precariedade e passividade de Eros perante as coisas sensíveis ou, também de modo ambivalente, já na descrição da deusa encontram-se indícios de uma potência criativa capaz de planejamento e de atividade? E o que dizer de Poros, pai do amor? Ele explicaria suficientemente bem este apetite incessante de Eros que deseja ir sempre mais além do objeto já experimentado? (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A PARABLE OF SCANDAL: SPECULATIONS ABOUT THE WHEAT AND THE TARES IN MATTHEW 13 John F. Cornell St. John's College, NM I will open my mouth in parables; I will utter things kept secret since the foundation of die world" (Matthew 13:35) The title ofone of René Girard's path-breaking books, Things Hidden since the Foundation ofthe World, is of course drawn from this passage. Few scholarly writings compare (...) to this discussion ofmimetic rivalry and collective persecution for conveying a sense of the Bible's depths and secrecy, and for deciphering the wisdom inscribed in its images. Yet it is curious that Girard eschews the parables said to be the repositories of scriptural secrets. Both in Things Hidden (189) and in Quand ces choses commenceront (171-172), he distances himself from the parables as conceding too much to the human desire for a mythical God ofretribution. In light of all we have learned from Girard about our traditional misreadings of the Gospel, we might well question even the strongest impressions left by some of its figures. Might the parables' language of apocalyptic vengeance conceal a different revelation, just as an innocent death on a cross should disclose not the bloodlust ofa deity but the violence ofmen? Matthew's Jesus tells a story about a sowerwhose crop was infested by his enemy's weeds, weeds to be uprooted and destroyed at the harvest. And, granted, when Jesus translates the parable for the disciples he describes divine violence at the end ofhistory. The enemy is the devil and the sower is the Son ofMan who sends out his angels to discern the unrighteous ofhumanity and cast them into the furnace. But something does not seem quite right. Isn't Jesus' reduction of his own parable a little too obvious? And is there not John F. Cornell99 something grotesque—or at least simple-minded—about the teacher who warned about dirowing pearls ofwisdom now turning around and broadcasting the solution to one of the great mysteries? If we look closely at the very parable that surrounds the suggestion of "things hidden since the foundation ofthe world," we may see, however, that something is indeed hidden, hidden in the text. And what is hidden there confirms Girard's insight about the dominion ofmimetic rivalry since the world began. The Wheat and Tares is more than amyth ofdivine punishment. It is a parable ofthe essential human malady, a parable ofscandal. Here is the main text of the parable of the Wheat and the Tares, from Matthew chapter 13, in the New King James Version.1 "The kingdom ofheaven is like a man who sowed good seed in his field (agroi) but while men slept, his enemy came and sowed tares among the wheat and went his way. But when the grainhad sprouted and produced a crop, then the tares also appeared. So the servants of the [master of the house] (oikodespotou) came and said to him, 'Sir, did you not sow good seed inyourfield? How then does it have tares?' He said to diem, 'An enemy, [a man,] has done this.' The servants said to him, 'Do you want us then to go and gather them up?' But he said, 1No, lest while you gather up the tares you also uproot the wheat with them. Let both grow together until the harvest, and at the time ofharvest I will say to the reapers, "First gather together the tares and bind them in bundles to bum them, but gather the wheat into my bam.'"" (Matthew 13: 24-30) Andhere is the explanation ofdie Wheat and die Tares that follows soon after: All these things Jesus spoke to the multitude in parables; and without a parable He did not speak to them, that it might be fulfilled which was spoken by the prophet saying: "1 will open my mouth in parables; I will utter things kept secret [since] the foundation ofthe world." 1 Minor corrections, necessary to reflect the Greek, are indicated by brackets. The source for the Greek text is the Nestle-Almond Novum Testamentum Graece. 100A Parable ofScandal Then Jesus sent the multitude away and went into the house (oikiari). And His... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Future of Sexual Difference: An Interview with Judith Butler and Drucilla Cornell*Pheng Cheah (bio) and Elizabeth Grrosz (bio)EG:Luce Irigaray’s writings have always figured strongly in your works, probably more than in the work of other American feminist theorists. Out of all the feminist theorists you both interrogate, she seems to emerge as a kind of touchstone of the feminist ethical, political, and intellectual concerns to which you (...) seem to aspire. Could each of you briefly outline how she figures in your work, whether your relations to her have changed, and if so, how?JB:I think that probably early on, when I started working on French feminism as a graduate student in the early ‘80s, I was not interested in her at all because she seemed to me to be an essentialist and that was a term we used quite easily then, when we thought we knew what it meant. In the late ‘80s, I started to rethink my objections to her on that basis and found that she was, among the feminist theorists I had read, perhaps the most versed in philosophy and that her engagement with philosophy was a curious mixture of both loyalty and aggression. And it became very interesting to me when I started thinking about her whole practice of critical mimesis—what she was doing when she was reading Freud, what was she doing when she was reading Plato—and I read Speculum again and again, frightened by its anger, compelled by the closeness of the reading, confused by the mimetism of the text. Was she enslaved to these texts, was she displacing them radically, was she perhaps in the bind of being in both positions at the same time? And I realized that whatever the feminine was for her, it was not a substance, not a spiritual reality that might be isolated, but it had something to do with this strange practice of reading, one in which she was reading texts that she was not authorized to read, texts from which she was as a woman explicitly excluded or explicitly demeaned, and that she would read them anyway. And then the question is: what would it mean to read from a position of radical deauthorization in order to expose the contingent authority of the text? That struck me as a feminist critical practice, a critical reading practice that I could learn from, and from that point on, highly influenced by both Drucilla’s work and Naomi Schor’s work [see Schor], I started to read her quite thoroughly.PC:Is this kind of relationship that she has with the philosophers she reads a sexual relationship? I am thinking of some of the sexualized terms you just used: loyalty and aggression.JB:Yes, there is no doubt that there is an eros of a certain kind, usually the kind that frightens me, quite frankly. I think Carolyn Burke has made this argument that Irigaray [End Page 19] has a romance with the philosophers [see Burke]. I think she has a certain masochistic-sadistic erotic engagement with the philosophers.EG:Do you think it is sado-masochistic?JB:Well, I think it was much more aggressive in Speculum of the Other Woman than it became in An Ethics of Sexual Difference. There, I think there is an engagement that is still very difficult, but at least there is evidence of a more loving engagement.PC:I hope that we can return to the question of love at the end. Is this the kind of relationship that you have to her texts?JB:No, I’m probably too frightened. [Everybody laughs.] And I don’t engage them that closely, probably because I find it frightening to be in that particular knot. She doesn’t actually have a chapter in any of my books. I think I can’t quite devote a chapter to her....EG:No, but you devote large sections of chapters....JB:That’s true, but I can’t stay there for a prolonged period of time [laughs], whatever that’s worth.EG:I’d like to come back to this later, because I think it is a really interesting... (shrink)

This new edition of Drucilla Cornell's highly acclaimed book includes a substantial new introduction by the author, which situates the book within current feminist debates. In Beyond Accommodation, Drucilla Cornell offers a highly original vision of what feminist theory can give contemporary women. She challenges essentialist and naturalist accounts of feminine sexuality, arguing that any attempt to affirm woman's value and difference by either emphasizing her maternal role or repudiating the feminine only entraps women, once again, in a (...) container that curtails feminine sexual difference, legitimates the masculine fantasy of woman, and reinstates, rather than dismantles, the gender hierarchy. (shrink)

It is shown that a notion of natural place is possible within modern physics. For Aristotle, the elements—the primary components of the world—follow to their natural places in the absence of forces. On the other hand, in general relativity, the so-called Carter–Penrose diagrams offer a notion of end for objects along the geodesics. Then, the notion of natural place in Aristotelian physics has an analog in the notion of conformal infinities in general relativity.

Influential political theorist Drucilla Cornell challenges readers to rethink the class struggle and the battle against racialized capitalism, and to reconceptualize the ideas of revolution, liberation and rebellion themselves, by focusing on the great revolutionary theorist CLR James.

My main objective is to clarify the platonic perspective about the narratives which present a allegorical character. The question arises from the fact that the philosopher systematically avoids using the terms????????? and???????????, usually translated as narrative and narrate, to designate the allegories in his works. His refusal is odd, because his use of the terms covers a heterogeneous group of narratives and apparently there is no reason that prevents them from designating the allegorical passages. My proposal for a solution is (...) develop a analysis of the occurrences of????????? and??????????? in corpus platonicum, which aims to promote a more detailed characterization of the meaning of the terms. To understand one of the aspects found in this survey, the concept of testimony, I follow the interpretation of Luc Brisson in his work Platon les mots et les mythes. Finally, based on Brisson's thesis, I try to explain why the philosopher avoids the terms????????? and??????????? to refer to the allegorical narratives. (shrink)

In this, his premiere work, Cornel West provides readers with a new understanding of the African American experience based largely on his own political and cultural perspectives borne out of his own life's experiences. He challenges African Americans to consider the incorporation of Marxism into their theological perspectives, thereby adopting the mindset that it is class more so than race that renders one powerless in America. Armed with a new introduction by the author, this Twentieth Anniversary Edition of Prophesy Deliverance! (...) is a must have. (shrink)

In a unique rethinking of political transformation, Drucilla Cornell argues for the crucial role of psychoanalysis in social theory in voicing connection between our constitution as gendered subjects and social and political change.

In lieu of an abstract, here is a brief excerpt of the content:The Future of Sexual Difference: An Interview with Judith Butler and Drucilla Cornell*Pheng Cheah (bio) and Elizabeth Grrosz (bio)EG:Luce Irigaray’s writings have always figured strongly in your works, probably more than in the work of other American feminist theorists. Out of all the feminist theorists you both interrogate, she seems to emerge as a kind of touchstone of the feminist ethical, political, and intellectual concerns to which you (...) seem to aspire. Could each of you briefly outline how she figures in your work, whether your relations to her have changed, and if so, how?JB:I think that probably early on, when I started working on French feminism as a graduate student in the early ‘80s, I was not interested in her at all because she seemed to me to be an essentialist and that was a term we used quite easily then, when we thought we knew what it meant. In the late ‘80s, I started to rethink my objections to her on that basis and found that she was, among the feminist theorists I had read, perhaps the most versed in philosophy and that her engagement with philosophy was a curious mixture of both loyalty and aggression. And it became very interesting to me when I started thinking about her whole practice of critical mimesis—what she was doing when she was reading Freud, what was she doing when she was reading Plato—and I read Speculum again and again, frightened by its anger, compelled by the closeness of the reading, confused by the mimetism of the text. Was she enslaved to these texts, was she displacing them radically, was she perhaps in the bind of being in both positions at the same time? And I realized that whatever the feminine was for her, it was not a substance, not a spiritual reality that might be isolated, but it had something to do with this strange practice of reading, one in which she was reading texts that she was not authorized to read, texts from which she was as a woman explicitly excluded or explicitly demeaned, and that she would read them anyway. And then the question is: what would it mean to read from a position of radical deauthorization in order to expose the contingent authority of the text? That struck me as a feminist critical practice, a critical reading practice that I could learn from, and from that point on, highly influenced by both Drucilla’s work and Naomi Schor’s work [see Schor], I started to read her quite thoroughly.PC:Is this kind of relationship that she has with the philosophers she reads a sexual relationship? I am thinking of some of the sexualized terms you just used: loyalty and aggression.JB:Yes, there is no doubt that there is an eros of a certain kind, usually the kind that frightens me, quite frankly. I think Carolyn Burke has made this argument that Irigaray [End Page 19] has a romance with the philosophers [see Burke]. I think she has a certain masochistic-sadistic erotic engagement with the philosophers.EG:Do you think it is sado-masochistic?JB:Well, I think it was much more aggressive in Speculum of the Other Woman than it became in An Ethics of Sexual Difference. There, I think there is an engagement that is still very difficult, but at least there is evidence of a more loving engagement.PC:I hope that we can return to the question of love at the end. Is this the kind of relationship that you have to her texts?JB:No, I’m probably too frightened. [Everybody laughs.] And I don’t engage them that closely, probably because I find it frightening to be in that particular knot. She doesn’t actually have a chapter in any of my books. I think I can’t quite devote a chapter to her....EG:No, but you devote large sections of chapters....JB:That’s true, but I can’t stay there for a prolonged period of time [laughs], whatever that’s worth.EG:I’d like to come back to this later, because I think it is a really interesting... (shrink)

Resenha da obra: MACIEL, Sonia Maria. Ética e Felicidade - Um Estudo do Filebo de Platão. Porto Alegre> Edipucrs, 2002.

O objetivo deste artigo é investigar o republicanismo presente no pensamento de Alexis de Tocqueville, como crítica ao despotismo nas eras democráticas. Para tanto, seguiremos a leitura interpretativa de autores contemporâneos como Hannah Arendt, Charles Taylor e Jacques Rancière, que destacam, em suas reflexões, a interpretação de Tocqueville acerca da revolução americana, enfatizando os limites e as possibilidade de uma política participativa como crítica a um despotismo emergente na democracia. Tocqueville observa uma tendência, na democracia, de um crescente individualismo moderno, (...) junto com a perda dos laços comunitários, essenciais para a vida pública. Ele mostra-se preocupado com a indiferença pela política enquanto participação da sociedade nas decisões, havendo o perigo de uma nova, especificamente moderna, forma de despotismo. Não será uma tirania do terror e da opressão. O governo poderá até se manter com eleições periódicas. Porém, tudo poderá ser governado por um enorme poder tutelar sobre o qual o povo terá pouco ou nenhum controle. Esse tipo de servidão regrada, doce e calma pode perfeitamente se estabelecer nas democracias. Somente com uma cultura de participação política, através de associações comunitárias, em vários níveis do poder, poderemos, diz Tocqueville, combater o despotismo crescente na democracia. (shrink)

O artigo objetiva investigar, à luz do filósofo Charles Taylor, a questão do reconhecimento dos sujeitos a partir da relação entre secularismo e religião. O fio condutor do pensamento de Taylor é o comunitarismo. Este se relaciona com a ideia de que o contexto das normas que regem uma sociedade deve ser o de uma comunidade que, em seus valores, práticas e instituições formam um horizonte constitutivo para a identidade de seus membros. Somente assim seria possível colocar as questões da (...) justiça e, então, responder sobre o que é bom e o que deve valer para a comunidade. Segundo Taylor, os homens são seres expressivos porque pertencem a uma cultura que é nutrida e transmitida no interior de uma comunidade. Taylor parte da crítica hegeliana ao formalismo kantiano que deslocou o sujeito da comunidade, da história e da cultura, gerando demandas de reconhecimento. Ele enfatiza que a religião, por exemplo, ainda se relaciona com a formação das diversas identidades, tal qual uma esfera essencial na constituição dos sujeitos, mesmo em sociedades secularizadas. Taylor destaca a existência de múltiplas modernidades, uma vez que culturas não ocidentais foram modernizadas à sua maneira, sem a necessária separação entre identidades secularizadas e religiosas. O filósofo também defende uma redefinição do secularismo que valorize as religiões como fontes essenciais e indispensáveis para diversos sujeitos que se formaram a partir de outras linguagens, culturas e tradições diversas da concepção tradicional de secularismo. Como, então, pensar a questão do reconhecimento, no âmbito da relação entre secularismo e religião? (shrink)

O artigo objetiva investigar a relação entre secularismo e religião na sociedade burguesa à luz do problema da emancipação humana, a partir de escritos do jovem Marx, como, por exemplo, Sobre a Questão Judaica, Crítica da Filosofia do Direito de Hegel – Introdução, entre outros, que dizem respeito ao momento inicial de seu pensamento crítico; além de A Ideologia Alemã, obra posterior em que Marx retoma algumas das discussões iniciadas naquele período. A novidade trazida por Marx para o debate tradicional (...) entre secularismo versus religião é que tudo isso só pode ser pensado a partir da emancipação humana, e não apenas da emancipação política. A sobrevivência da religião na modernidade não significa um desvio da secularização na história moderna, uma traição à Filosofia das Luzes ou mesmo um antagonismo em relação à emancipação política. Ao contrário, ela é consequência de uma secularização que não enfrentou as contradições de uma sociedade capitalista. Por um lado, Marx considerava a religião o “ópio do povo”, e que toda crítica teria como modelo a crítica à religião. Por outro, entretanto, a religião não deixava de ser, ao mesmo tempo, um grito de revolta contra uma sociedade excludente e a miséria de um mundo. A hipótese, portanto, a ser investigada neste artigo é que a análise da religião, em Marx, não se reduz meramente a um anticlericalismo de sua época, uma vez que tem como horizonte a emancipação humana, e não apenas política. Não se trata, em Marx, de um simples combate entre as luzes e as trevas no plano das consciências, e, sim, acima de tudo, de uma crítica às contradições da sociedade burguesa. Marx não possui de forma sistematizada uma teoria crítica da religião. Deste modo, sistematizaremos determinadas discussões que Marx apresentou ao longo de seus escritos, objetivando investigar a problemática proposta neste artigo. (shrink)

Cornell takes readers on a highly original exploration of what it would mean for women politically, legally, and culturally, if they took the ideal of freedom seriously--if, in her words, they learn to recognize that "hearts starve as well as bodies". Challenging, passionate, and powerfully argued, Cornell's book is certain to have a major impact on the course of feminist thought.

'The sheer range of West's interests and insights is staggering and exemplary: he appears equally comfortable talking about literature, ethics, art, jurisprudence, religion, and popular-cultural forms.' - Artforum Keeping Faithis a rich, moving and deeply personal collection of essays from one of the leading African American intellectuals of our age. Drawing upon the traditions of Western philosophy and modernity, Cornel West critiques structures of power and oppression as they operate within American society and provides a way of thinking about human (...) dignity and difference afresh. Impressive in its scope, West confidently and deftly explores the politics and philosophy of America, the role of the black intellectual, legal theory and the future of liberal thought, and the fate of African Americans. A celebration of the extraordinary lives of ordinary Americans, Keeping Faithis a petition to hope and a call to faith in the redemptive power of the human spirit. (shrink)