Pope Jorge Mario Bergoglio released the "Encyclical Laudato Si': on the care of common home" on June 18, 2015, the same day that the National Oceanic and Atmospheric Administration has shown that the temperature of Earth continues increasing and that May of 2015 was Earth's warmest month, since 1880. By endorsing the scientific knowledge in relation to anthropogenic factors on global warming and by defending actions to confront the causes of climate change and ecosystem degradation, the Holy See has taken (...) a key step to put Catholics at the forefront of global ecological struggle and to encourage the signing of the global treaty to replace the Kyoto Protocol at the 21st Conference of the Parties, that will take place in December in Paris. But the encyclical of Pope Francis proposes a larger task that is to protect the poorest of the poor countries, addressing jointly the human environment and the natural environment from the perspective of an integral ecology. The purpose of this paper is to analyze the advances and limitations of the propositions of the encyclical Laudato Si ' and to expand the dialogue on gender relations and deep ecology. (shrink)

Analyzing the position of two philosophers whose views are recognizably divergent, W. O. Quine and M. Dummett, we intend to support a striking point of agreement between them: the idea that our logical principles constitute our principles about what there is, and therefore, that logic is metaphysics.

Fábio Alves dos Santos (1954-2013) cursou Pedagogia, Ciências Sociais e Teologia, era Especialista em Filosofia da Religião (PUC Minas), Advogado (PUC Minas) e Mestre em Direito Constitucional (UFMG). Lecionou na PUC Minas como professor de Cultura Religiosa e depois como professor no Curso de Direito, atuando principalmente no Serviço de Assistência Judiciária – SAJ, especialmente cuidado de causas populares como as da ASMARE (Associação dos Catadores de Papel, Papelão e Material Reaproveitável de Belo Horizonte), da Pastoral de Rua, da (...) Pastoral Carcerária, de movimentos de “Sem Casa”, de ocupações e tantos outros grupos. Fábio sofria de grave problema de visão há mais de 15 anos. Quase ficou cego depois de diversas cirurgias de miopia. Isso, porém, não o impedia de seguir seu constante compromisso com as lutas populares. Na última entrevista que concedeu, menos de um mês antes de sua morte (19 de outubro de 2013), depois de duro sofrimento de quase dois anos, no tratamento de um câncer no pâncreas, conta um pouco de sua vida, sua luta e sua percepção de várias realidades, especialmente da Igreja e da pastoral. Militante formado na Teologia da Libertação, de profunda espiritualidade, marcada por traços da religiosidade popular nordestina e comprometida com a libertação, Fábio Alves também buscou em sua vida abrir-se à teologia do pluralismo religioso, especialmente com o Santo Daime, em cuja tradição religiosa chegou a ser “fardado”, mantendo uma profunda atitude espiritual aberta ao diálogo inter-religioso. Sua primeira publicação foi “Começo de mundo novo: sofrimento, luta e vitória dos posseiros de Santana dos Frades”, Sergipe, numa versão popular em 1981 e outra pela Editora Vozes (1990). Fruto de sua dissertação de mestrado, publicou o livro “Direito Agrário: política fundiária no Brasil (1995). Em 2001 saiu seu último livro, uma coletânea de artigos publicados em diversos jornais: “Em defesa da vida”. Num artigo em Horizonte (2004), juntamente com o advogado, amigo e colega Prof. Cristiano de Melo Bastos, discutiu “A prática jurídica na missão da PUC Minas”. Palavras-chave : Teologia da Libertação. Militância. Igreja Católica. Pastoral. Lutas populares. (shrink)

Diese Arbeit widmet sich einem Hauptproblem der kantischen Pflichtensystematik in der Tugendlehre: Der Unterscheidung von vollkommenen und unvollkommenen Pflichten und der resultierenden Spannung zwischen Einleitung und Elementarlehre. Während in der Einleitung in die Tugendlehre Tugendpflichten begrifflich nur als unvollkommene Pflichten eingeführt und abgeleitet werden, beginnt die Elementarlehre mit einem extensiven Abschnitt über vollkommene Pflichten, die dennoch Tugendpflichten sein sollen. Nach einer kurzen Betrachtung einschlägiger Vorschläge der Literatur zu diesem Problem, versucht die vorliegende Arbeit aus dem Konzept der Weite von Pflichten (...) Kriterien für die Zuordnung der verschiedenen Tugendpflichten zu gewinnen. Im Lichte dieser Kriterien erscheint Kants Beurteilung mancher verhandelter Pflichten als ‚vollkommen’ gerechtfertigt. Abschließend wird gezeigt, inwiefern sie dennoch zu den Tugendpflichten gehören können, indem Kants eher beiläufige Unterscheidung von Strebens- und Erhaltungspflichten in den Mittelpunkt gerückt wird. Unvollkommenheit einer Pflicht folgt nur aus ethischen Strebenspflichten, nicht aus gebotenen Maximen überhaupt. Das Ziel der Exposition aller relevanten Merkmale, die zu einer Tugendpflicht gehören können, lässt verstehen, warum die Einleitung nur auf Strebenspflichten zentriert ist.This essay is concerned with one of the main problems in Kant’s system of duties in the Tugendlehre: the difference between perfect and imperfect duties and the resulting inconsistency between introduction and Elementarlehre. Even though the introduction establishes and derives duties of virtue as imperfect duties only, the Elementarlehre begins with a long section concerning perfect duties, which nevertheless are supposed to be duties of virtue. After a brief consideration of other interpreter’s views on this topic, this essay tries to develop criteria for the categorisation of the different duties of virtue from the concept of a duty’s latitude. In light of these criteria, Kant’s categorizing some of the discussed duties as perfect seems justifiable. Finally I will show, why they can nevertheless be ‘duties of virtue’, by emphasizing Kant’s distinction between duties to strive and those to conserve. Imperfection of a duty follows from duties to strive only, not from obligatory maxims per se. The goal of introducing all relevant characteristics, a duty of virtue may have, can explain, why the introduction is only concerned with duties to strive. (shrink)

O DISCURSO ENTRE O CÁRCERE E A SUA SUPOSTA GRANDEZA SISTÊMICA.

The object of this paper is to show how one is able to construct a paraconsistent theory of models that reflects much of the classical one. In other words the aim is to demonstrate that there is a very smooth and natural transition from the model theory of classical logic to that of certain categories of paraconsistent logic. To this end we take an extension of da Costa''sC 1 = (obtained by adding the axiom A A) and prove for it (...) results which correspond to many major classical model theories, taken from Shoenfield [5]. In particular we prove counterparts of the theorems of o-Tarski and Chang-o-Suszko, Craig-Robinson and the Beth definability theorem. (shrink)

In this note we present a three-valued intensional logic, which is an extension of both Montague's intensional logic and ukasiewicz three-valued logic. Our system is obtained by adapting Gallin's version of intensional logic (see Gallin, D., Intensional and Higher-order Modal Logic). Here we give only the necessary modifications to the latter. An acquaintance with Gallin's work is pressuposed.

Face à la nouvelle sensibilité de l'homme contemporain envers les questions écologiques, à l’importance qu’il accorde au soin de la planète, et dans le sillage de la publication de Laudato Si’, la vision de Teilhard de Chardin apparaît à nouveau actuelle. Bien que les questions et l’état des sciences aient changé considérablement depuis sa mort en 1955, la portée cosmologique de la christologie teilhardienne fait de la perspective du jésuite paléontologue une source inespérée pour une pratique chrétienne adaptée aux exigences (...) du monde moderne. À partir de sa notion d’Église en tant que Corps cosmique du Christ, où toutes les créatures de notre vaste univers sont englobées au sein de la sphère ecclésiale elle-même, la communion entre les êtres s’étend au-delà des êtres humains, fondant un profond respect pour toutes les créatures. Le présent ouvrage cherche à préciser et à justifier, d’un côté, l’insertion de Teilhard au sein de la tradition chrétienne et à envisager, d’un autre, les conséquences pratiques de cette ecclésiologie écologique, notamment dans la spiritualité, l’éthique et la liturgie. Andreas Gonçalves Lind est un prêtre jésuite luso-allemand qui, pour le moment, fait une thèse doctorale sur la phénoménologie henryenne de la Vie à l’Université de Namur comme boursier de la FCT – Fundação para a Ciência e Tecnologia (Portugal). (shrink)

The German Tradition of Self-Cultivation (Bil dung) and its Historical Meaning. This article aims at analysing the historical meaning of the German ideal of self-cultivation (Bildung), considering its different uses and interpretations over time. Based on the historical semantics of Reinhart Koselleck and the bibliography on the subject, it reconstructs the core transformations in its semantic structure from the beginnings in the late Middle Ages to its institutionalization in the German school system in the nineteenth century. The development of the (...) ideal of Bildung in Germany is characterised by the tension between its function as means of integration through education and its function as instrument of social distinction. The reflexion on this educational ideal is presented as a counterpoint to some of the contemporary educational practices, based on the imperatives of the market and the neoliberal management of human capital. (shrink)

In this paper, I start with the opposition between the Husserlian project of a phenomenology of the experience of time, started in 1905, and the mathematical and physical theory of time as it comes out of Einstein’s special theory of relativity in the same year. Although the contrast between the two approaches is apparent, my aim is to show that the original program of Husserl’s time theory is the constitution of an objective time and a time of the world, starting (...) from the intuitive giveness of time, i.e., from time as it appears. To show this, I stress the structural similarity between Husserl’s original question of time and the problem of a phenomenology of space constitution as it was first developed in the his manuscripts from the nineteenth century, in which we find the threefold question of the origin of our representation of space, of the geometrization of intuitive space, and of the constitution of transcendent world space. Finally, I reconsider some of Husserl’s main theses about the phenomenological constitution of objective time in light of the main results of special relativity time-theory, introducing several corrections to central assumptions that underlie Husserl’s theory of time. (shrink)

Many factors contribute to the inappropriate use of medicines, including not only a lack of information but also inaccurate and misleading promotional information. This review examines how the promotion of pharmaceuticals directly affects the prescribing and use of medicines. We define promotion broadly as all actions taken directly by pharmaceutical companies with the aim of enhancing product sales. We look in greater detail at promotion techniques aimed at prescribers, such as sales representatives, pharmaceutical advertisements in medical journals and use of (...) key opinion leaders, along with the quality of information provided and the effects thereof. We also discuss promotion to the public, through direct-to-consumer advertising, and its effects. Finally, we consider initiatives to regulate promotion that come from industry, government and nongovernmental organizations. (shrink)

People judge positive information to be more alike than negative information. This good-bad asymmetry in similarity was argued to constitute a true property of the information ecology (Alves, H., Koch, A., & Unkelbach, C. (2017). Why good is more alike than bad: Processing implications. Trends in Cognitive Sciences, 21, 69–79). Alternatively, the asymmetry may constitute a processing outcome itself, namely an influence of phasic affect on information processing. Because no research has yet tested whether phasic affect influences perceived similarity (...) among stimuli, we conducted 5 Experiments that also tested whether phasic affect can account for the higher judged similarity among positive compared to negative stimuli. In three experiments, we affectively charged pictures of different Pokemon by pairing them with monetary gains and losses (Exp. 1a, 1b) as well as positive and negative trait words (Exp. 2); yet, the evaluative charge did not differentially influence perceived similarity among the Pokemon. Experiment 3 replicated the basic similarity asymmetry among positive and negative words, and found that it was unaffected by externally induced phasic affect. Experiment 4 showed that phasic affect had no influence on perceived similarity of non-evaluative words either. We conclude that albeit a weak influence of phasic affect on perceived similarity of stimuli cannot be ruled out entirely, it can most likely not account for the typically medium to large sized asymmetry in similarity among positive and negative stimuli. (shrink)

info:eu-repo/semantics/publishedVersion.

In this paper, I discuss the possible relations between Fritz London’s account of the status of the observer in quantum physics and transcendental phenomenology. Firstly, I discuss Steven French’s interpretation of London’s thesis as a phenomenological account of the status of the observer, along with the objections Otávio Bueno has brought forward. Secondly, refusing in part both French’s and Bueno’s theses for several reasons, I propose another way of reading London’s thesis in the framework of transcendental phenomenology. Namely, I put (...) London’s account of the observer against the backdrop of Husserl’s analyses of the objectifying acts and objectual constitution. Finally, I end this article with some criticisms of what seems to me the ontological indigency of the Copenhagen interpretation of quantum physics, to whose “spirit” London also belongs. (shrink)

En este documento, debato ampliamente sobre la fenomenología de la intersubjetividad presentada por Husserl y por Sartre, centrándome en los conceptos de empatía y ser-para-otros. Contrariamente a la opinión más común, rechazo la objeción de solipsista dirigida a Husserl y sostengo que es la descripción de Sartre la que da lugar a esa objeción, en la medida en que él describe la conciencia de otro sujeto como una forma de autoconocimiento como un "objeto" (para "otros"). Termino señalando algunas directrices para (...) convertir el análisis de Husserl de la aprehensión de otros sujetos en una fenomenología de la comunicación del más alto nivel. (shrink)

Summary In the period between the two World Wars, the Portuguese Geological Survey (Serviços Geológicos de Portugal: PGS) was legally dependent on the General Directorate of Mines and Geological Survey (Direcção Geral de Minas e Serviços Geológicos: GDMGS). Portugal was then living through troubled times, and the PGS struggled with financial problems and a lack of technical personnel. This situation did not allow the PGS to work properly as a scientific institution, and achieve its main function: the making and publication (...) of geological maps and research papers. (shrink)

Jesse Prinz (2006, 2007) claimed that emotions are necessary and sufficient for moral judgments. First of all, I clarify what this claim amounts to. The view that he labels emotionism will then be critically assessed. Prinz marshals empirical findings to defend a series of increasingly strong theses about how emotions are essential for moral judgments. I argue that the empirical support upon which his arguments are based is not only insufficient, but it even suggests otherwise, if properly interpreted. My criticism (...) is then extended to his sentimentalist theory, that accounts for how emotions are integrated into moral judgments. The central problem is that Prinz’s view fails to capture the rational aspect of moral evaluation. I make this failure explicit and defend that some version or other of neosentimentalism is a more promising route. (shrink)

A memória humana é essencial para a atividade teatral. Isso por um motivo óbvio: é ela que possibilita aos atores gravarem suas falas e ao público compreender a mensagem passada pela peça. Neste trabalho, investigamos as noções de memória propostas por Descartes, Hume e Kohonen. Para eles, a memória é imprescindível na obtenção e desenvolvimento do conhecimento. A nosso ver, o estudo da memória é de grande importância para o teatro, à medida que este não seria possível sem aquela.

Este estudo teve como objetivo investigar a qualidade de vida em pessoas com câncer que buscam assistência em casas de apoio. A amostra foi composta por mulheres (82,5%) e homens (17,5%), (N=57). A metodologia foi quanti-qualitativa. Utilizou-se um questionário sócio demográfico, a escala de qualida..

Disagreement over what exists is so fundamental that it tends to hinder or even to block dialogue among disputants. The various controversies between believers and atheists, or realists and nominalists, are only two kinds of examples. Interested in contributing to the intelligibility of the debate on ontology, in 1939 Willard van Orman Quine began a series of works which introduces the notion of ontological commitment and proposes an allegedly objective criterion to identify the exact conditions under which a theoretical discourse (...) signals an assumption of existence. I intend to present the concept of ontological commitment and the Quinean criterion, to expose and evaluate some of the many criticisms to which the criterion has subject and to situate it in the context of Quine’s philosophy. As a product of such analyses, I hope to contribute to the discussion on the application and relevance of the notion of ontological commitment. (shrink)

According to Schroeder-Heister 2018, proof-theoretic semantics is ‘an alternative to truth-condition semantics. It is based on the fundamental assumption that the central notion in terms of which meanings are assigned to certain expressions of our language, in particular to logical constants, is that of proof rather than truth. In this sense proof-theoretic semantics is semantics in terms of proof. Proof-theoretic semantics also means the semantics of proofs, i.e. the semantics of entities which describe how we arrive at certain assertions given (...) certain assumptions.' This text advocates that proof-theoretic semantics, as described above, was an approach to semantical issues in logic that appeared in mainstream philosophical literature at least a couple of centuries before the tradition of general proof theory (cf. Prawitz 1971) came into being. This is done by means of an interpretive analysis of Kant’s 1762 essay Die falsche Spitzfindigkeit der vier syllogistischen Figuren, in which two theses are argued: first, that the issue of justifying the logical validity of inferences is approached by Kant in this text, in a strong sense, in terms of proofs; and second, that the purpose of his effort is to establish a point concerning the semantical equivalence between certain distinct valid inferences. (shrink)

The view that perceptual experience has representational content, or the content view, has recently been criticized by the defenders of the so-called object view. Part of the dispute, I claim here, is based on a lack of grasp of the notion of content. There is, however, a core of substantial disagreement. Once the substantial core is revealed, I aim to: (1) reject the arguments raised against the content view by Campbell (2002), Travis (2004), and Brewer (2006); (2) criticize Brewer’s (2006, (...) 2007, 2008, 2011) attempts to defend the object view; (3) refine Pautz’ (2007, 2008, 2009, 2010, 2011) arguments against the object view, which mainly resort to the fact that it cannot account for the grounding role of hallucinatory experiences; (4) and finally adjudicate in favor of the content view and against the overestimation of the naïve intuition. (shrink)

What is, after all, the famous method of Descartes? The brief and vague passages devoted to this subject in Descartes’ corpus have always puzzled his readers. In this paper, I investigate not only the two essays in which it is directly addressed (the Regulae ad Directionem Ingenii, and the Discours de la Méthode), but also his scientific works and correspondence. I finally advocate an interpretation that makes the best sense of his overt comments as well as of his actual scientific (...) practice. Contrary to widely accepted views, I argue that there are no substantial discontinuities in his understanding of his own method, or between his theory and practice. I claim, by contrast, that Descartes advocated a minimal method: a method that says little, but that, nonetheless, marks a revolutionary rupture with the existing forms of explanation. (shrink)

Michael Tye proposed a way of understanding the content of hallucinatory experiences. Somewhat independently, Mark Johnston provided us with elements to think about the content of hallucination. In this paper, their views are compared and evaluated. Both their theories present intricate combinations of conjunctivist and disjunctivist strategies to account for perceptual content. An alternative view, which develops a radically disjunctivist account, is considered and rejected. Finally, the paper raises some metaphysical difficulties that seem to threaten any conjunctivist theory and to (...) lead the debate to a dilemma: strong disjunctivists cannot explain the subjective indistinguishability between veridical and hallucinatory experiences, whereas conjunctivists cannot explain what veridical and hallucinatory experiences have in common. This dilemma is left here as an open challenge. (shrink)

Num tempo em que os média, assoalhados pelas novas tecnologias, começam a deixar de cumprir a sua função mediadora e de teatro das operações sociais, tem lógica falar do esgotamento da utopia em favor da distopia. Não tem mais sentido abordar a utopia democrática, quando o poder apenas pretende garantir o lealismo do cidadão, a fidelidade acéfala no altar do politicamente correcto. O sistema categorial que caracterizava o espaço público em parte do século XX, espaço simbólico de democracia em acção, (...) perdeu toda a significação. Consumismo, fidelidade do cidadão, desempenho são as noções que agora fazem sentido e ganham significância, num mundo que caminha para a insignificância. (shrink)

RESUMO: No presente artigo, propõe-se apresentar e explicitar o estatuto teórico da categoria marxiana do valor, conforme determinado no contexto da crítica da economia política, em sua fase madura. Em especial, pretende-se discutir o modo como Marx aborda a relação da determinação categorial do valor com as demais que compõem e constituem a formamercadoria dos produtos do trabalho humano. Nesse sentido, a teoria marxiana do valor aparece como exposição crítica do modo de produção capitalista a partir da análise categorial da (...) mercadoria, tendo como meta revelá-la na sua dimensão mais essencial: a de veículo de realização da valorização do valor. A forma valor, acompanhando o desenvolvimento da argumentação marxiana em Grundrisse e O Capital, é analisada em sua configuração de determinação em processo, que se desdobra, pressupõe e implica um conjunto de outrasFormen que se articulam em momentos de diferenciação e desenvolvimento reais que se expressam concretamente nas objetivações do trabalho humano existindo como momentos do capital. Mercadoria, mercado e capital perdem todos sua aparência de exterioridade recíproca de "coisas" para se desvelarem realizações de um modo sócio-histórico de produzir a vida humana. ABSTRACT: The present article aims to present and explain the theoretical status of the Marxian category of value, as determined in the context of the critique of political economy in its mature phase. In particular, it discusses how Marx presents the relationship of categorical determination of value with other relationships that compose and constitute the commodity form of the products of human labor. In this sense, the Marxian theory of value appears as a critical exposition of the capitalist mode of production, based on the categorical analysis of the commodity and aiming to reveal it in its most essential dimension: as the vehicle for implementing the appreciation of value. Value, according to the development of the Marxian argument in the Grundrisse and the Capital, is analyzed in its configuration as a determination process that unfolds, presupposes, and implies a set of other formen. These are articulated in moments of real differentiation and development that are concretely expressed in objectifications human labor existing as moments of capital. Goods, market, and capital lose all their appearance as the reciprocal externality of "stuff", to reveal realizations of a socio-historical mode of producing human life. (shrink)

Muitas vezes os juristas consideram científico o seu saber e o seu fazer sobre normas jurídicas – a chamada dogmática jurídica. Isso é feito sem maiores problematizações, como se o caráter científico fosse um dado, uma obviedade, um truísmo. O conceito de ciência, por sua vez, é o objeto principal de uma disciplina do saber filosófico: a Filosofia da Ciência. No presente artigo, pretendo compreender o que é a Filosofia da Ciência, qual o seu campo de atuação, para então refletir (...) sobre se e como ela se aplica à dogmática jurídica. Para isso, realizei pesquisa teórica e bibliográfica cujo ponto de partida residiu no recorte bibliográfico feito pelo curso “Philosophy of Science”, da plataforma Saylor Academy. Foram examinadas, sistematizadas e confrontadas diferentes fontes com o intuito de identificar a posição mais consistente. Dentre os principais resultados, encontram-se: a identificação da Filosofia da Ciência como disciplina distinta das disciplinas empíricas ou observacionais sobre Ciência; a confrontação dessa disciplina com a crítica que denuncia sua suposta inutilidade; a defesa da relevância da Filosofia da Ciência e de sua aplicação ao Direito. (shrink)

The most prominent theories of perceptual content are incapable of accounting for the phenomenal particularity of perceptual experience. This difficulty, or so I argue, springs from the absence of a series of distinctions that end up turning the problem apparently unsolvable. After briefly examining the main shortcomings of representationalism and naïve realism, I advance a proposal of my own that aims to make the trivial fact of perceptually experiencing a particular object as such philosophically unproblematic. Though I am well aware (...) of the sketchy and schematic way in which my proposal is advanced and the other alternatives are criticized, I hope this paper is still worth its ink at least insofar as it is capable of pointing to a novel and promising way out of old and resilient difficulties that have been haunting philosophers of perception. If not a fully developed theory, at least I deliver here a sketch that, or so I sell, is worth the bet. (shrink)