O objetivo deste artigo é articular o conceito de seriedade à crítica aos ideais ascéticos na filosofia madura de Nietzsche.

Reflexões de Friedrich Nietzsche a respeito da música.

No presente paper desenvolvo uma reflexão sobre a obra e a atuação de Franklin Leopoldo e Silva como filósofo e como educador, feita a partir do estudo de seus escritos e do contato pessoal com o autor.

O objetivo principal deste trabalho consiste em incluir Friedrich Nietzsche no contexto de uma leitura heterodoxa do núcleo filosófico de problemas implicados na correspondência entre Friedrich Heinrich Jacobi e Moses Mendelsohn a respeito do sistema de Spinoza, fazendo-o pelo viés da correspondência mantida entre Jacobi e Fichte a respeito de panteísmo, ateísmo e niilismo.

Name der Zeitschrift: Nietzsche-Studien Jahrgang: 43 Heft: 1 Seiten: 213-216.

O objetivo principal deste artigo consiste em explicitar a significação dos conceitos de biopolítica e biopoder na obra de Giorgio Agamben, com apoio em noções cardinais como exceptio, vida nua, sujeito e forma-de-vida. Para tanto, serão mobilizados estratégicos recursos teóricos e metodológicos na filosofia jurídico-política deste pensador, de modo a possibilitar uma adequada compreensão de suas semelhanças e diferenças relativamente a elementos congêneres definidos por Michel Foucault.

Entre nós, o filósofo Benedito Nunes talvez tenha sido um dos primeiros a remeter o pensamento sobre as perguntas, os desafios, a desorientação, que emerge da crise da razão em suas dimensões práticas e especulativas, à necessidade de reflexão profunda sobre a experiência do tempo, que corresponde à modernidade - um tempo histórico do qual, como pretendia Kant, a Aufklärung se constitui num signo diagnóstico, rememorativo e prospectivo. E uma vez que o historicismo integra essencialmente o programa crítico da Aufklärung, (...) também ele contribuiu de maneira decisiva para a formação da moderna consciência histórica. Este artigo pretende continuar nessas sendas abertas por Benedito Nunes para se interrogar, a partir de Heidegger, acerca das relações entre o logos filosófico e o logos poético. (shrink)

Name der Zeitschrift: Nietzscheforschung Jahrgang: 23 Heft: 1 Seiten: 319-324.

No presente artigo, indico a relevância da contribuição de Nietzsche para a reflexão e o debate sobre problemas fundamentais de filosofia política e do direito contemporâneas, tais como soberania, cidadania, direitos humanos, justiça, estado e democracia. Nesse contexto, o artigo pretende mostrar que uma aproximação entre Nietzsche e Agamben esclarece o projeto de superação da forma direito, ao interpretar a desigualdade política a partir da noção de bando, ao invés de recorrer ao paradigma do contrato social.

O artigo pretende investigar o papel fundamental da violência na genealogia dasinstituições sociais e suas conseqüências, visando refletir sobre problemas cardeais dafilosofia política contemporânea, como por exemplo, a fundação e a justificação do poderde comando, contrato social, estado democrático de direito, controle constitucional, estadode exceção e a possibilidade de compreensão de políticas que não se referem ao Estado.

O presente trabalho tem como principal objetivo apresentar a psicofisiologia de Nietzsche como terapia dos afetos, filosoficamente articulada como tentativa de transvaloração da metanoia cristã.

A partir de uma aproximação com a filosofia de Kitaro Nishida, este artigo reflete sobre a relação entre ética e estética no sistema de pensamento de Arthur Schopenhauer, por meio do tratamento de uma difícil questão apresentada em sua filosofia prática: a transição da maldade extrema – a Schadenfreude – para a autonegação da vontade de viver. Trata-se de um problema que implica a distinção entre vivência estética, ética, religião e ascese, e suscita a possibilidade de uma figura radical da (...) existência humana no mundo. (shrink)

O presente artigo articula os resultados de uma interpretação conceitual da temática do niilismo na filosofia de Nietzsche, considerando a riqueza semântica da questão e a multiplicidade de seus aspectos, numa análise que procura destacar a relevância e atualidade da contribuição de Nietzsche para o tratamento de alguns dos principais questionamentos da filosofia contemporânea.

The Catastrophe of the Ascetic Ideals from an Intercultural Perspective. Science, Asceticism and Nihilism in GM III 27. This article aims to clarify the meaning and strategic position of the parentheses on the development of philosophy in India in GM III 27. Nietzsche’s reference to the philosophical development in India reveals his intercultural considerations and helps clarify the relations between science and ascetic ideal as a moment of the historical-genealogical reconstitution of European nihilism. I argue that honest forms of atheism (...) and science contain the core of the ascetic ideal and that the critique of nihilism is therefore inevitably self-referential. Nietzsche’s intercultural view sheds new light on important current philosophical questions such as the scope of Giorgio Agamben’s homo-sacer-project and on the prospects of non-European philosophical perspectives. (shrink)

O principal objetivo do presente trabalho consiste em explicitar como a exigência de manter o dualismo das pulsões na metapsicologia de Freud vincula-se estreitamente ao conceito de pulsão como elasticidade orgânica ou como a expressão da inércia da vida orgânica.

O objetivo principal deste artigo é desenvolver uma reflexão a respeito das relações entre a arqueogenealogia das relações entre verdade, poder e discurso, tal como a pratica Michel Foucault, por um lado, e a teoria crítica da sociedade, da Escola de Frankfurt, por outro lado. Essa aproximação é feita por meio de uma reconstrução da crítica de Jürgen Habermas a Michel Foucault, no livro O Discurso Filosófico da Modernidade. The main purpose of this paper is to develop a reflection on (...) the relations between Michel Foucault's archaeo-genealogy of the relationships between truth, power and discourse, and the critical theory of society of the Frankfurt School. The discussion is taken up in the context of Habermas' critique of Foucault in The Philosophical Discourse of Modernity. (shrink)

Este trabalho pretende comparar a concepção de formação filosófica em Kant e Nietzsche. A metáfora do filósofo como legislador constitui a peça central na análise hermenêutica de ambos os pensadores. The Philosopher as an Educator in Kant and NietzscheThis paper aims to compare the conception of philosophical formation bei Kant and Nietzsche. The metaphor of the philosopher as lawgiver constitutes the central piece in the hermeutic analysis of both thinkers.

SÍNTESE - O objetivo desse artigo consiste em explicitar e discutir as principais teses do livro de Sílvio Vietta a respeito da metafisica e da politica na filosofia de Martin Heidegger. De acordo com a interpretação de Vietta, Heidegger empreende uma crítica radical do nacional-socialismo e da política moderna no contexto próprio de sua crítica fundamental da metafisica ocidental e de sua reflexão sobre a essência da técnica moderna.

Este artigo é uma reflexão sobre o alicerce metafísico da concepção de história que prevalece no fim do século XX.

RESUMO O artigo analisa o modo como Malebranche apresenta o conhecimento que possuímos de nossa própria alma a partir da noção de sentimento interior. Para tanto, tomamos como ponto de partida a concepção malebrancheana do argumento do cogito, opondo-a à de Descartes, tomando-o como uma constatação imediata da existência de algo que sente, sem, no entanto, poder afirmar algo sobre sua essência. O conhecimento da alma torna-se assim algo puramente afetivo, sem nenhum conteúdo positivo, e por natureza distinto do conhecimento (...) propriamente dito. Buscamos desse modo mostrar como, na filosofia de Malebranche, cria-se um campo propriamente humano do sentimento cujo conteúdo é irredutível a qualquer ciência clara e distinta, ao mesmo tempo que é constatado pela experiência vivida.: The article aims to analyze the way by which Malebranche presents the knowledge that we possess of our own soul through the notion of inner sentiment. Therefore, we take as our starting point the Malebranchean notion of the cogito argument, contrasting it with that of Descartes, taking it to be the immediate ascertainment of the existence of something that feels without, however, being able to assert anything about its essence. The knowledge of the soul becomes therefore something purely affective, deprived of a positive content, and by its nature distinguished from knowledge properly understood. We aim thus to show how, in Malebranche's philosophy, a properly human domain of the feeling, irreducible to a clear and distinct science, but ascertained by experience, is created. (shrink)

Escritos por onze renomados filósofos os ensaios pretendem, de forma acessível e didática, explicitar as principais tendências e perspectivas da reflexão ética contemporânea. Indicado a estudantes e docentes de filosofia ética, teologia, sociologia e interessados em geral. -/- Prefàcio 1.Tendencias neoaristotelicas na etica atual - Sergio Cremaschi 2. Alasdair MacIntyre e o retorno as tradicoes morais de pesquisa racional - Helder Buenos Aires de Carvalho 3. Etica da finitude - Zeljko Loparic 4. Por uma etica ilustrada e progressista: uma defesa (...) do utilitarismo - Maria Cecilia Maringoni de Carvalho 5. A relacao da filosofia analitica com a teologia moral - Terence Kennedy 6. Rawls: uma teoria etico-politica da justica - Sonia T. Felipe 7. Etica do discurso - F. Javier Herrero 8. Hans Jonas: o principio responsabilidade - Oswaldo Giacoia Junior 9. Etica de coerencia dialetica - Carlos Cirne-Lima 10. Etica intencionalista-teleologica em vittorio hosle - Manfredo Araujo de Oliveira. (shrink)

Interpreting Figurative Meaning critically evaluates the recent empirical work from psycholinguistics and neuroscience examining the successes and difficulties associated with interpreting figurative language. There is now a huge, often contradictory literature on how people understand figures of speech. Gibbs and Colston argue that there may not be a single theory or model that adequately explains both the processes and products of figurative meaning experience. Experimental research may ultimately be unable to simply adjudicate between current models in psychology, linguistics and philosophy (...) of how figurative meaning is interpreted. Alternatively, the authors advance a broad theoretical framework, motivated by ideas from 'dynamical systems theory', that describes the multiple, interacting influences which shape people's experiences of figurative meaning in discourse. This book details past research and theory, offers a critical assessment of this work and sets the stage for a new vision of figurative experience in human life. (shrink)

Mezcla de ensayo, comentario y memoria, recoge trabajos orgánicamente ensamblados sobre la acción de profesores franceses en la enseñanza de la filosofía en São Paulo durante la década de los años 60. Se destaca la obra de autores brasileños como Bento Padro Jr., Oswaldo Porchat, José Arthur Giannotti y Ruy Fausto. Un capítulo se dedica al historiador de la filosofía en Brasil, Joao Cruz Costa"--Handbook of Latin American Studies, v. 58.

This papers deals with examples offered by Adams, Austin and others which seem to show that `if' does not conform to all of the laws of the conditional. These a reconciled by treating them as conjunctions with embedded modalities.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Acts of Enjoyment: Rhetoric, Žižek, and the Return of the SubjectJames J. Brown Jr. and Joshua GunnActs of Enjoyment: Rhetoric, Žižek, and the Return of the Subject by Thomas Rickert. Pittsburgh: University of Pittsburgh Press, 2007. Pp. x + 252. $24.95, hardcover.Thomas Rickert had a falling-out with his brother, and this distresses him so much that his disrupted relation is described as “traumatic.” Rickert reports that while listening (...) to a portable CD player during a run on an unexpectedly warm winter day, a song by the now defunct jazz/rock band Morphine reminded him of a happy time at a pool hall with his brother (24). Mediated—or better, medicated—by music, the homological happiness of running in the sun and a positive past memory also resurfaced a painful relational rupture, the reason of which Rickert omits to underscore that mysterious, “little detail or object” of the Real that marks his singular finitude as a writing subject (216 n. 11). We’ll want to come back to this curiously deliberate omission, but for the present we note Rickert is not simply an undead author but a human being with relations and feelings. He is not just a gifted scholar or a bundle of reflections, but a nexus of body and movement and words and affect. If there is anything that Rickert’s study can be said to work through with brilliance, humor, and grace, it is the reality of complex personhood.Rickert’s brotherly confession comes in Chapter 1 as a way to introduce a psychoanalytic understanding of subjectivity, and more specifically, to help illustrate how trauma works itself out as an afterwardness or “belatedness” ( Nachträglichkeit ): traumatic events from the past are not reckoned with or worked-through until some coincidence or reminder, such as a similar [End Page 183] sensory experience, reintroduces the event in doubled re-presentation (18–27). This implies the “subject” (a paradigm person) is a kind of timedelay, a self-conscious temporal moving that becomes this way through re-presentation. The rhetorical subject is analogously a retrojected reckoning with events past (not all traumatic) that Rickert identifies as a scene of writing, a locus that has important implications for rhetorical studies in general and writing pedagogy in particular. Rickert’s logic is as follows: if we agree that the subject is a belated one in the psychoanalytic sense, then how we teach rhetoric needs to change. Rickert opens the book with the observation that his students are producing excellent cultural critiques but that such critiques do not lead the students to change their actions (1–7), perhaps evidence enough that something is not quite right in a classroom grounded by “cultural studies pedagogy” and ideology critique—or at the very least, proof that something has changed. The opening gambit is simply that a “postpedagogy” premised on an understanding of rhetorical subjectivity as belatedness is better than a status quo rooted in the rational subject of the Enlightenment.Mostly through a Žižek-filtered, Lacanian lens, Acts of Enjoyment then undertakes a retake of the rhetorical field, frequently scanning from the traumatic ontology of the rhetorical subject to that domain of knowledge that we hold dear, the subject of rhetoric. In Chapter 2, the (primal) scene thus shifts from the slo-mo subject to rhetorical studies, initially through a reassessment of Kinneavy’s “communications triangle,” but ultimately in response to the shock treatment of poststructuralism. The initial theoretical traumas introduced by Victor Vitanza, Diane Davis, Sharon Crowley, and others discussed in Chapter 1 are threaded into an account of “poststructural” redress in Chapter 2: as is true of all forms of trauma, the initial poststructural jolt delivered to the concept of subjectivity was deadened; poststructural theory was eventually used to “shore up rather than challenge Kinneavy’s triangle” (37). To truly work-through our traumatized subject in both senses, we need a second trauma: Lacanian psychoanalysis. Presumably, “poststructuralist thought” is to be opposed because it has no account of the subject (21–24); “Lacan,” after all, “is not a poststructuralist” (48). The remainder of the chapter is then used to deploy Lacan’s conceptual lexicon.Just as... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:"He Who Eats Me Will Live Because of Me":Eucharistic Indwelling and Aquinas's Johannine Theology of the Missions of the Divine PersonsDaniel M. Garland Jr.IntroductionIn the Bread of Life Discourse of John 6, Jesus begins his teaching by stating that he is the true bread from heaven sent from God to give life to the world. After "the Jews" (οἱ Ἰουδαῖοι)1 boast that Moses gave their fathers manna to eat (...) in the wilderness, Jesus makes a contrast between the manna in the wilderness and himself as the "bread of life" (6:35). While the title "Bread of Life" carries a metaphorical sense, Jesus climaxes his discourse by [End Page 1171] insisting that believers eat of (ἐσθίω) or gnaw on (τρώγω) his flesh and drink his blood. Then, in John 6:57, Jesus makes the startling claim: "As the living Father sent me, and I live because of the Father, so the one who eats [τρώγω] me will live because of me." Jesus, here, connects his mission with the giving of his flesh as food for eternal life. At the same time, Jesus declares in John 17:3 that eternal life is predicated on the knowledge of God the Father and Jesus Christ, whom he has sent. There seems to be a tension here in John's Gospel. Do we have eternal life by eating or by knowing?This article will explore the gift of eternal life communicated through the sacramental eating and drinking of Christ's body and blood and its relation to our coming to know the Father and the Son. It will be divided into two main parts. The first part will explore this as revealed in the text of the Gospel of John by examining what it means "to know God." Next, I will show that Jesus has the power to give eternal life because he is Life itself and that John points to the root of this power as being derived from Jesus's procession from the Father. Then, I will take up Jesus's mutual abiding/indwelling language in John 6 and elsewhere in the Gospel and how this contributes to bringing eternal life to believers. The second part will show how St. Thomas's teaching on the missions of the divine persons further clarifies Jesus's teaching in the Gospel of John that eternal life comes about through both eating Christ's flesh and coming to the knowledge of the Father and the Son and also gives greater theological insight into the Johannine theology of the Eucharist as the source of eternal life.Gospel of JohnJohn 17 and the Relational Name of the Father and the Son in Relation to Eternal LifeIn John 17, Jesus prays from the vantage point of already having completed (17:4; τελειώσας) the work that the Father has given him to do. The work that Jesus speaks of is both a past event, consisting of the signs that witness that the Father has sent him (see 5:36; τελειώσω), but also the future event of the Cross(see 19:30; τελειώσω),2 Here, Jesus requests glorification by the Father in order that he, as Son, may glorify the Father in return. This mutual glorification is rooted in the power (ἐξουσίαν) that the Father has given to the Son over all flesh—the power to grant eternal life (17:2). Jesus [End Page 1172] then defines eternal life in 17:3 as "to know the only true God and Jesus Christ whom he has sent." There is an intimate connection, here, between knowing the Father ("the only true God") and Jesus. Eternal life is not merely knowledge of the Father, but knowledge of the Father as the one who sent the Son.3 How does one know the Father? John 17 suggests that it is through the revelation of his name. There is a repeated refrain in John 17 of Jesus making known the Father's name (17:6, 26) and keeping them in this name (17:11, 12). Looking back in the Gospel, we can recall that in John 5:43, Jesus associates the "Father's name" with his mission: "I have come in my Father's name." The same can... (shrink)