Rousseau a bien compris, mieux que ses contemporains peut-être, le paradoxe de la communication propre aux Lumières, prises entre le développement du savoir et la constitution d'une opinion publique. Avec l'accélération de la circulation des discours et des écrits, comment parler et agir philosophiquement sans se perdre? Comment concilier la culture du secret, issue de la tradition littéraire du libertinage érudit, et la publicité, qui ouvre de plus en plus grands les horizons de la sphère publique? Masano Yamashita examine (...) ici l'articulation entre les stratégies rhétoriques de l'adresse au lecteur chez Rousseau et sa conception proprement philosophique de la communication. Elle met en lumière l'originalité et la lucidité de Rousseau face aux difficultés liées à cette société de l'information d'Ancien Régime. Rousseau cherche les conditions de possibilité d'une parole émancipée et pleinement publique. Au moyen d'une philosophie incarnée mettant en scène une figure de lecteur, il met à l'épreuve l'idée d'un sujet universel, la constitution d'un espace public, le sens de l'exercice de la philosophie, les enjeux politiques et éthiques des actes de discours. La réception des textes et le rapport au public constituent ainsi pour Rousseau un enjeu philosophique. Entre exigence de transparence et désir d'expérimenter les diverses facettes du moi public, se dessine la conception originale que Rousseau se fait de l'homme des Lumières. Masano Yamashita montre que la réflexion de Rousseau sur les manières de vivre dans un espace public, social comme littéraire, débouche sur une véritable vie philosophique. (shrink)

Master Sorai's Responsals was to eighteenth-century Japan what The Prince was to Renaissance Italy. Like Machiavelli, Ogyu Sorai was a humanist scholar who served a prince and drew on his experiences as a house philosopher and on his vast knowledge of history and political affairs in his work. In 1720, when he began to write the letters that comprise this text, the Tokugawa regime was more than a hundred years old and beset with grave administrative and fiscal problems, about which (...) Sorai had much to say.Samuel Yamashita's impressive translation of this work offers modern readers a rare glimpse of the prevailing political discourse of the day and the specific concepts that rulers had at their disposal as they struggled to manage their domains, find talented men for their bureaucracies, create new sources of revenue, and keep their subjects well fed and happy.Sorai himself, of course, is a presence in the text. He is by tunes earnest, frank, impatient, utterly confident, and occasionally condescending. Unlike his Renaissance counterpart, he is something of an optimist: he was convinced that the introduction of archaic Chinese culture and institutions to Japan would solve its myriad problems.Well-versed in Chinese history, philosophy, religion, medicine, and belles lettres, Sorai holds forth on everything from archaic Chinese divination to Sung poetry and prose. He offers advice on how to become a Confucian gentleman, how to learn to read classical Chinese, and which books to read and which to avoid. He even discusses his belief in a sentient, Chinese-style "heaven," a topic not well understood by modern scholars. Long regarded as one of Sorai's best works, Master Sorai's Reponsals bristles with the sharp and clear opinions of the most influential thinker of Tokugawa Japan. (shrink)

This revolutionary work transforms the burgeoning interdisciplinary debate on emotion by suggesting, instead, a positive relation between the "death of the ...

狂信的な国粋主義者か、はたまた魂の尊厳を問うた求道者か。民俗学と国粋主義の親和性とは。多角的な視点からファシズムを再考する。.

This study compared 30 older musicians and 30 age-matched non-musicians to investigate the association between lifelong musical instrument training and age-related cognitive decline and brain atrophy. Although previous research has demonstrated that young musicians have larger gray matter volume in the auditory-motor cortices and cerebellum than non-musicians, little is known about older musicians. Music imagery in young musicians is also known to share a neural underpinning [the supramarginal gyrus and cerebellum] with music performance. Thus, we hypothesized that older musicians would (...) show superiority to non-musicians in some of the abovementioned brain regions. Behavioral performance, GMV, and brain activity, including functional connectivity during melodic working memory tasks, were evaluated in both groups. Behaviorally, musicians exhibited a much higher tapping speed than non-musicians, and tapping speed was correlated with executive function in musicians. Structural analyses revealed larger GMVs in both sides of the cerebellum of musicians, and importantly, this was maintained until very old age. Task-related FC analyses revealed that musicians possessed greater cerebellar-hippocampal FC, which was correlated with tapping speed. Furthermore, musicians showed higher activation in the SMG during MWM tasks; this was correlated with earlier commencement of instrumental training. These results indicate advantages or heightened coupling in brain regions associated with music performance and imagery in musicians. We suggest that lifelong instrumental training highly predicts the structural maintenance of the cerebellum and related cognitive maintenance in old age. (shrink)

Deontology has fallen out of favor among bioethicists. According to Pierson and colleagues’ (2024) “Bioethicists Today”, deontology is now the least accepted major approach to normative theory, tra...

ヨーロッパの“美”と日本の“うつくしさ”の邂逅―それは単に比較文明の問題ではない。両者の邂逅に、西洋形而上学が形而上学=美学の歴史であった所以が立ち現われるなか、“あるがまま”という“うつくしさ”の存 在論が、ヨーロッパの存在論の忘れられた根底と呼び合う。.

This article aims to problematize, through the theoretical contributions of the post-colonial studies, the catholic church’s colonization project towards the Amapaense Amazon’s popular catholicism - such as the Myth of Cobra Grande - constituted as a project evolved around eurocentric and judeo-christian assumptions to the detriment of afro-amerindian cultural, identity and religious expressions, of catholic communities in the urban and rural areas of the brazilian Amazon. The amazonian population develops strategies of resistance and re-existence in order to maintain their religious (...) traditions around festa dos santos, pilgrimages, festivities, rosaries, quermesses, and other activities as forms of origins establishment or origins return for the foundation of a narrative identity.. (shrink)

In Looking Away, Rei Terada revisits debates about appearance and reality in order to make a startling claim: that the purpose of such debates is to police feelings of dissatisfaction with the given world. Terada proposes that the connection between dissatisfaction and ephemeral phenomenality reveals a hitherto-unknown alternative to aesthetics that expresses our right to desire something other than experience "as is", even those parts of it that really cannot be otherwise.

The literature presents a broad approach to Corporate Social Responsibility, which aggregates a diversity of issues, such as the environment, labor conditions, and human rights. We addressed the impact of increasing CSR demands during the internationalization of emerging market multinationals on one particular subject, animal welfare. This subject raises important ethical concerns, especially as we understand that animals are sentient beings. Through content analysis of annual reports, we tracked the evolution of AW-CSR activities throughout the internationalization of two large Brazilian (...) meat-processing multinationals as they accessed markets with complex AW regulations. We also synthetized findings on broiler chicken on-farm AW research in Brazil and conducted interviews to gauge the impact of CSR standards on animals. Our findings show that, although EMNs that enter developed markets engage with various standards, the impacts of standard enforcement on actual welfare are not straightforward and call for broader AW and animal ethics developments. Uneven results among AW criteria indicate that some aspects are prioritized over others. Furthermore, some actions of actors such as EMNs and low-tier suppliers seem to counterbalance the expected impact of normative pressures to change the lives of animals for the better. We conclude that AW standards may improve AW in emerging markets; but these standards do not appear to be sufficiently stringent, and require improvements to have a more significant positive impact. A major signal emerging from this research is the fundamental need to broaden the animal ethics debate regarding the use of animals to produce meat. (shrink)

A fenomenologia aplicada à enfermidade promoveu a elaboração do paradigma do corpo vivido, que tem sido frutífero na análise de estruturas da experiência da doença. Um resultado central da análise é a elucidação do conceito de enfermidade em termos de uma sintonia (Stimmung) do estranhamento (Unheimlichkeit) que é correspondente à ruptura na unidade do corpo vivido. A pessoa enferma situa-se numa atmosfera de estranhamento em relação ao corpo próprio, que aparece de forma análoga a um utensílio quebrado. Neste artigo problematizo (...) a analogia com o utensílio quebrado, concentrando-me no exame do fenômeno da dúvida corporal. Minha sugestão é que a explicitação da teoria de categorias implicada na fenomenologia da dúvida corporal conduz a um pluralismo de modos de ser em que o tipo correspondente de generalidade impede a interpretação da experiência da enfermidade como a manifestação de um utensílio quebrado. Como conclusão, a presente análise é consistente com a interpretação da enfermidade como sendo a atmosfera do estranhamento, que é interpretado aqui como a disrupção na unidade de dois modos de ser: existência e vida. AbstractApplied phenomenology of illness elaborated the paradigm of living body, which has been successful in the analysis of the structures of the experience of disease. One of the main results of this analysis is the elucidation of the concept of illness in terms of an attunement (Stimmung) of the uncanniness (Unheimlichkeit) that is relative to a disruption in the unity of the living body. The ill person finds herself in an atmosphere of uncanniness in relation to her own body, which appears analogously to a broken tool. In this paper, I question the analogy with the broken tool, focusing in the examination of the phenomenon of bodily doubt. My suggestion is that the explicitation of the theory of categories implied in the phenomenology of bodily doubt leads to a pluralism of modes of being in which the corresponding type of generality precludes the interpretation of the experience of illness as the salience of a broken tool. As a result, this analysis remains consistent with the interpretation of illness as the atmosphere of uncanniness, which is presented here as the disruption in the unity of two ways of being: existence and life. (shrink)

Exploring anxieties raised by Atlantic slavery in radical enlightenment literature concerned about political unfreedom in Europe, Metaracial argues that Hegel's philosophy assuages these anxieties for the left. Interpreting Hegel beside Rousseau, Kant, Mary Shelley, and Marx, Terada traces Hegel's transposition of racial hierarchy into a hierarchy of stances toward reality. By doing so, she argues, Hegel is simultaneously antiracist and antiblack. In dialogue with Black Studies, psychoanalysis, and critical theory, Metaracial offers a genealogy of the limits of antiracism.

I argue that fitting resentment tracks unacceptable ‘ecological’ imbalances in relative social strength between victims and perpetrators that arise from violations of legitimate moral expectations. It does not respond purely, or even primarily, to offenders’ attitudes, and its proper targets need not be fully developed moral agents. It characteristically involves a wish for the restoration of social equilibrium rather than a demand for moral recognition or good will. To illuminate these contentions, I focus on cases that I believe demonstrate a (...) corollary thesis, namely, that strength, broadly construed, is a necessary condition of resentment-worthiness. I argue that weakness can make resentment unfitting in two ways. First, weakness may prevent a wrongdoer from shifting the balance of social power. Second, a weak wrongdoer may do social damage but be so lowly that resentment, which would represent him as excessively strong, would be inapt. Finally, I consider how accepting the ecological view might affect our theorizing about moral responsibility and the ethics of blame. (shrink)

In 1864, the first living Mexican axolotls were brought from Mexico to Paris. On arrival, the 34 animals were divided up between the two zoos in Paris, the Ménagerie of the Muséum d'Histoire naturelle and the Jardin d'acclimatation. From there, the animals and their descendants spread around the world as zoo and laboratory specimens, as well as pets. Today, a population of hundreds of thousands of axolotls live in aquariums, zoos, and laboratories around the globe. The fate of the axolotls (...) in the Ménagerie and their subsequent proliferation open a unique window into the culture and practices of keeping unknown animals in Europe in the 19th century, and their relation to experimental zoology. During the early years, the challenges were to keep the axolotls alive and to bring them to reproduction. The surprising transformation of some of these normally aquatic animals into a land-dwelling form prompted further investigations of their living conditions and mode of reproduction. The example of the axolotl offers a detailed look into the practices of handling unknown species, the ways in which this handling became research, and the kinds of knowledge produced in this context. I pay particular attention to the role of the animal keepers and the infrastructures, and the ways in which practical knowledge about the animals' living conditions triggered experimental research. (shrink)

There's no doubt that reproductive technologies can transform lives for the better. Infertile couples and single, lesbian, gay, intersex, and transgender people have the potential to form families in ways that would have been inconceivable years ago. Yet we are concerned about the widespread commercialization of certain egg‐freezing programs, the messages they propagate about motherhood, the way they blur the line between care and experimentation, and the manipulative and exaggerated marketing that stretches the truth and inspires false hope in women (...) of various ages. We argue that although reproductive technology, and egg freezing in particular, promise to improve women's care by offering more choices to achieve pregnancy and childbearing, they actually have the potential to be disempowering. First, commercial motives in the fertility industry distort women's medical deliberations, thereby restricting their autonomy; second, having the option to freeze their eggs can change the meaning of women's reproductive choices in a way that is limiting rather than liberating. (shrink)

L'histoire de la réception littéraire de l'Utopie de Thomas More au Portugal a été une histoire d'omissions, de censures et de traductions différées qui met en évidence un défaut dans le système culturel portugais. En effet, il est quelque peu ironique qu'une œuvre aussi représentative de la littérature et de la pensée occidentale, historiquement associée à l'ouverture des horizons géographiques du monde, et qui attribue au personnage d'un marin lusitanien, Raphaël Hythlodée, la découverte d'un lieu idéal, n'a été traduite en (...) portugais que dans la seconde moitié du vingtième siècle. Cependant, la première décennie du vingt-et-unième siècle semble annoncer une fortune littéraire plus favorable à l'Utopie de More dans la langue portugaise: non seulement une édition du chef d'œuvre de More a finalement été traduite du latin, mais aussi deux romans ont été publiés en 2004, A lenda de Martim Regos, de Pedro Canais, et Rafael, de Manuel Alegre. Dans le cadre de leurs propres déroulements narratifs, les deux œuvres réaccentuent les traits complexes du personnage du marin portugais et découvreur de l'île idéale. La même réinvention du personnage de Raphaël avait déjà été tentée, en 1998, par José V. de Pina Martins dans son long récit dialogique Utopia III. Dans cet essai, je me concentrerai à la fois sur les sources documentaires liées à la culture portugaise qui sont à la base de l'Utopie de More et sur certains aspects pertinents de la réception du personnage de Raphaël Hythlodée dans les romans susmentionnés. (shrink)

O presente artigo busca analisar de que modo os problemas da segurança e da economia das punições passam a ser centrais no cálculo político-econômico da racionalidade neoliberal. Como propõe Michel Foucault em seu curso Nascimento da Biopolítica, de 1979, a tecnologia de governo neoliberal conceberia o aparato estatal como “efeito móvel de um regime de governamentalidades múltiplas”. É o enfoque econômico, portanto, que permitirá pôr à prova a eficácia da ação governamental, a partir da avaliação do custo-benefício das intervenções na (...) esfera do mercado e da sociedade, conforme a proposição dos teóricos neoliberais. Essa crítica mercantil direciona-se ao que é concebido como “dispêndio” das ações econômicas do poder público, dado que o mercado se torna “uma espécie de tribunal econômico permanente em face do governo”, como sugere Foucault. Nesse cenário, no qual se ampliam as demandas punitivas, a eficiência de atuação do sistema de justiça criminal dos Estados será medida pela avaliação do mercado e da economia, tendo em vista os seus efeitos. Tratar-se-á, então, de refletir sobre o funcionamento do poder punitivo em moldes econômicos, isto é, pela via da problematização dos custos da delinquência e dos modos de torná-los o menos dispendioso possível e com a máxima eficiência. (shrink)

Im Zentrum des Buches steht ein kurzer Traktat des Albinos, der sogenannte Prologos. Albinos ist geistesgeschichtlich dem Mittelplatonismus zuzuordnen, der Phase des antiken Platonismus, die dem um 250 n.Chr. einsetzenden Neuplatonismus Plotins vorausging. Der antike Autor fuhrt den Leser seines Prologos mit folgenden Fragen an die Dialoge Platons heran: Was ist ein Dialog? In welche Typen lassen sich die Platonischen Dialoge einteilen? Mit welchem Dialog soll das Studium der Platonischen Dialoge beginnen? Welche Anordnung der Dialoge ist Platons Philosophie angemessen? Der (...) Prologos wurde in der alteren Forschung aus verschiedenen Grunden vernachlassigt: Zum einen glaubte man, die philosophische Position des Albinos besser aus dem umfangreicheren Didaskalikos, der ihm zunachst zugewiesen wurde, rekonstruieren zu konnen; zum anderen sahen die meisten Forscher in dem Prologos nur eine schlecht gearbeitete Zusammenfassung (Epitome). Diese Vorurteile grundeten auf der Monographie "Der Platoniker Albinos und der falsche Alkinoos", die J. Freudenthal 1879 publizierte. Seit einigen Jahren wird der Didaskalikos jedoch wieder Alkinoos, einem nur in den Handschriften auftauchenden und ansonsten unbekannten Autor, zugewiesen. Somit wurde der Weg fur eine unvoreingenommene Neubewertung des Prologos frei.Das Buch beginnt mit einem Uberblick uber die Forschungsgeschichte zum Prologos. Ein Durchgang durch Leben, Werk und Lehren des Albinos mundet in eine Einordnung des Traktats unter die Testimonien zu Albinos und dessen Lehrer Gaios. In einem dritten Abschnitt wird in dem Buch die zentrale Frage diskutiert, worum es sich bei dem Prologos handelt, um ein Exzerpt oder eine Epitome. Aus einer philologischen und philosophiehistorischen Untersuchung der Textstellen, die von Freudenthal in seiner oben erwahnten Monographie als verderbt beanstandet wurden, geht hervor, dass es sich bei dem Prologos um ein Exzerpt und nicht um eine Epitome handelt. In einem vierten Kapitel wird mittels eines formalen und funktionalen Vergleichs des Prologos mit spateren Einfuhrungsschriften dessen spezifischer Charakter herausgearbeitet: Der Prologos gibt sich als unkorrigierte Mitschrift einer Vorlesung zu erkennen und gewahrt als solche Einblick in den Horsaal eines Platonikers der Kaiserzeit. In einem langeren funften Abschnitt wird die handschriftliche Uberlieferung dargelegt und kritisch betrachtet. Reis beschreibt hier ausfuhrlich 21 griechische Handschriften und eine lateinische Ubersetzung unter kodikologischen, historischen und palaographischen Gesichtspunkten. Die Verflechtung der Textgeschichte mit derjenigen Platons und spaterer Platoniker macht diese Untersuchung wunschenswert. Die Abhangigkeit der Handschriften voneinander wird ermittelt, worauf eine kritische Edition des Prologos folgt. Die beigegebene Ubersetzung macht den Text auch interessierten Nicht-Grazisten zuganglich. (shrink)

São dois os problemas centrais a serem analisados no presente texto: (a) quando falamos em socialismo e anarquia estamos nos referindo a conceitos que pertencem mais propriamente ao domínio da ciência ou da ideologia? E, (b) que relações conceituais existem entre socialismo e anarquia? Essas questões serão tratadas tendo em vista a concepção de um autor em particular, o teórico e militante anarquista Errico Malatesta. Assumindo que nosso autor seja desconhecido da maioria dos pesquisadores e estudantes de Filosofia, o presente (...) texto inicia citando brevemente alguns aspectos de sua vida e de sua militância. Depois, é abordada a crítica de Malatesta referente a um socialismo e um anarquismo supostamente científicos, apresentando sua concepção que os entende como doutrinas (ideologias). Essa distinção entre as categorias ciência e ideologia fornece à Malatesta uma crítica às abordagens deterministas de transformação social, fortalecendo sua visão voluntarista que traz elementos do materialismo e do idealismo clássicos. Por fim, é tratada a concepção malatestiana sobre a relação entre socialismo e anarquia, seus significados, suas similitudes e possíveis diferenças. Neste exame são também abordados termos caros à análise de Malatesta e dos anarquistas em geral, como a distinção teórica entre autoritários e libertários, que é comumente traduzida na distinção prática entre centralistas e federalistas. (shrink)

Nos Conceitos Fundamentais da Metafísica, Heidegger apresentou uma interpretação da vida como sendo um modo de ser. Concentrando-se na vida animal, ele concebeu os organismos vivos como sendo estruturalmente determinados por relações ambientais. Vivendo em um paramundo, os animais são capazes de um tipo específico de comportamento dotado de uma forma própria de normatividade. Os comportamentos dos animais estão relacionados com algo que aparece ao organismo como promovendo uma desinibição de pulsões. Assim sendo, os animais vivem em lugares ambientais que (...) promovem comportamentos regulados por aptidões pulsionais. Este artigo delineia uma interpretação da abordagem fenomenológica da percepção animal que resulta do reconhecimento daquele tipo de normatividade ambiental. Tendo como base a interpretação da percepção na existência humana, uma reconstrução analógica destaca três resultados principais acerca da natureza da percepção animal. Primeiro, a percepção desempenha um papel de asseguramento na normatividade ambiental; segundo, ela possui a qualidade de promover a comutação pulsional; por fim, há uma estrutura pulsional pertencente ao comportamento perceptivo, a qual regula a priori o escopo das desinibições pulsionais possíveis para o organismo. (shrink)

Attempts to illuminate the nature of “blame” have shaped recent philosophical discussion of free will and moral responsibility. In this paper I show how, in at least one context, this search for a theory of blame has led us astray. Specifically, I focus on the contemporary debate about the “standing” to blame and argue, first, that theorizing about blame-in-general in this context has assumed an impoverished moral psychology that fails to reflect the range of blaming emotions and that conflates these (...) emotions’ distinctive logics; and, second, that such theorizing has encouraged the propagation of misleading theories of blame’s “norms.” Rather than searching for the nature of blame, I employ and defend an alternative methodological approach that focuses on the psychology and ethics of specific reactive emotions. I then show how an agent’s own bad behavior can alter the appropriateness of these various attitudes in distinctive ways. Marking these distinctions leads to some surprising conclusions. For example, it allows us to move beyond the assumption that the wrongness of standingless blame is fundamentally a matter of hypocrisy. (shrink)

A liberdade religiosa foi um dos temas mais debatidos no século 17 na Inglaterra. Essa questão estava intimamente relacionada com o problema da extensão da jurisdição civil ou, ainda, da relação entre o poder civil e o poder eclesiástico. John Locke participou ativamente das discussões da época. Ele dedicou vários escritos ao tema, entre eles a Carta sobre Tolerância (1689). Nela está presente um dos argumentos lockianos em defesa da tolerância que mais influenciou a modernidade, a saber, a distinção Igreja-Estado. (...) O objetivo deste artigo é analisar a separação entre a comunidade política e a comunidade eclesiástica pela diferenciação entre suas finalidades, objetos e instrumentos, tal como o filósofo a desenvolve na Carta e no Segundo Tratado, a fim de alcançar as bases racionais da sua doutrina. (shrink)