L'importance de l'herméneutique pour Ricoeur nous a fait sous estimer le rôle de la phénoménologie dans sa pensée. Une lecture attentive de son œuvre montre qu'au contraire, lorsqu'il s'agit de l'imagination, Ricoeur défend une perspective proprement phénoménologique. Celle-ci, esquissée par Ricoeur dans sa traduction française des Idem I, met en avant la capacité de neutralisation de l'imagination et se révèlera indispensable à sa philosophie de la volonté des années 1950-1960. Mais c'est dans les années 1970 que Ricoeur va développer une (...) ontologie sociale, que Luz Ascarate met en dialogue avec la nouvelle génération de la Théorie critique, autour du concept d'utopie. Cette ontologie est fondée sur une phénoménologie de l'imagination approfondie dans des textes encore inédits. Dans ces textes, Ricoeur montre que l'imagination est d'autant plus chargée d'implications ontologiques qu'elle est neutralisante et éloignée de la réalité empirique. Grâce au pouvoir ontologique de l'imagination pour la constitution de l'espace social, l'utopie peut constituer de nouvelles réalités sociales. (shrink)

Dans L’idéologie et l’utopie, Ricœur repense le rapport, hérité de Mannheim, entre ces deux concepts. L’objectif de notre contribution est de montrer que le concept d’utopie procède d’une reconstruction de la philosophie de l’imagination chez Ricœur dont la méthode est parente de la phénoménologie. Notre argumentation s’articule en trois temps. Dans un premier temps, notre attention se concentre sur la convergence entre Mannheim et Ricœur: l’attitude déviante par rapport à la réalité que génère l’utopie comme neutralisation, au sens phénoménologique du (...) terme. Dans un second temps, nous insisterons sur la critique que Ricœur adresse à la sociologie de Mannheim qui privilégie la réalité au détriment de la fiction, au risque de faire disparaitre l’utopie. Enfin, sur fond de cette divergence, nous chercherons à montrer l’importance, chez Ricœur, d’une phénoménologie génétique pour repenser la place constituante de l’imagination productrice dans l’espace social. (shrink)

Dans la pensée de Paul Ricœur, la souffrance est principalement abordée sous son aspect existentiel et phénoménologique, comme l’illustre le texte de la conférence « La souffrance n’est pas la douleur », présentée devant un public de psychiatres. Dans ce numéro thématique, nous proposons la toute première traduction anglaise de ce texte. Les contributions des différents auteurs examinent la définition de la souffrance chez Ricœur ainsi que le dialogue qu’il établit entre l’approche philosophique et l’approche clinique. En retraçant la généalogie (...) de la souffrance dans l’œuvre systématique de Ricœur, cette introduction met en lumière les inflexions conceptuelles issues des changements méthodologiques, marqués notamment par une transition de la phénoménologie eidétique à une phénoménologie herméneutique aux implications ontologiques, ainsi que la pluralité de ses motivations et intérêts (psychanalytiques, théologiques). La souffrance, négativité de l’existence, bien qu’exposée au risque d’un affect solipsiste, déploie une sémiologie propre, dans une ouverture à l’autre, que Ricœur explore dans « La souffrance n’est pas la douleur ». (shrink)

En este artículo, presentaremos la concepción de fundamentación fenomenológicaa partir del diálogo entre Scheler y Ricoeur. Para ambos autores, al igual que para Husserl, la fundamentación constituye la labor primordial de la fenomenología, si bien, para Scheler, la fenomenología es una actitud y, para Ricoeur, es un método. Así pues, en primer lugar, mostramos de qué modo sus concepciones de fenomenología, si bien son distintas, son ambas correlativas al concepto de fundamentación en el sentido de “hacer evidente”, por medio de (...) una reducción que apunta a una experiencia originaria, vivida siempre en primera persona. En segundo lugar, abordaremos en qué sentido la labor de fundamentación para ambos autores no puede comprenderse sin una labor de explicitación que forma parte de la fundamentación, lo cual justifica el que podamos hablar de un diálogo entre ambos y nos permite resaltar el aporte de este diálogo para el debate filosófico contemporáneo. (shrink)

The influence that Husserlian phenomenology has exerted on Paul Ricoeur’s initial works on a phenomenology of will is a topic where specialists have achieved a mutual agreement. One of the most evident proofs of Husserlian influence on Ricoeur’s phenomenological definitions of the voluntary and the involuntary is the method of eidetic description, which privileges imagination. We believe that the relationship found within these reflections regarding imagination and will, may give us a novel perspective for rethinking the problems of education in (...) the Contemporary Age. Hence, this article will introduce some of these issues regarding education from Ricoeur’s perspective, after which we will outline a potential solution based on the scope of Ricoeurian phenomenology, whereupon the topics of imagination and will intersect. (shrink)

El Repertorio bibliográfico sobre Martin Heidegger que se presenta a continuación, reúne la información obtenida de las más de 240 revistas de filosofía disponibles en la Hemeroteca de la Pontificia Universidad Católica del Perú. El Repertorio incluye referencias bibliográficas completas de los artículos, reseñas, estudios críticos, traducciones y otros documentos que abordan la obra del importante pensador alemán hasta el año 2010.

Paul Ricoeur, known as a reader of paradoxes, interprets Kierkegaard's philosophy “paradoxically” in two ways. This exception represents the paradoxical relationship of all philosophical work with the particular existence that is the philosopher, existence that must be understood as the non-philosophical source of every philosophy. The second one refers to the inside of his philosophy. In this sense, his conceptual developments represent the incompleteness of the philosophical system when it has to deal with the issue of evil: an unsolvable enigma (...) that is thematized at the center of existence as anguish and despair. From this point of view, we formulate the question: “how can we understand the philosophical work after Kierkegaard?” and our answer claims that this meaning goes beyond philosophy itself. It consists in starting at the existence that nourishes philosophy, and enables the never-ending treatment of philosophical procedure. (shrink)

The first part of this collection, “Emerging Life,” concentrates on the question of the origin in Husserlian phenomenology. The second part, “Generations,” is focused on the concreteness of time. The last part of the book, “Homes,” takes space rather than time as the most fundamental phenomenological concept.

In the Tractactus Logico Philosophicus, Wittgenstein concludes that what cannot be spoken about is better left unsaid, which would correspond to everything that is not scientific language susceptible of being formalized in the propositional framework. It is not until Philosophical Investigations that he will find the formula of the “expression” taken in an encompassing sense with its notion of “seeing aspects”. For his part, in his course “Le problème de la parole”, Merleau-Ponty, elaborates a reflection on language that begins with (...) the consideration of the scientific and logical naivety of language, in relation to Saussure's linguistics, and ends with the comparison between Proust and Stendhal. In this last part, he proposes that literature, as a creative language and an expressive operation, is both true life, connected with the ontological foundation of what exists, and phenomenology that shows the institution of that life. In both authors, the logical consideration is overwhelmed by the expressive power of language. Our contribution will make a comparison between Wittgenstein's and Merleau-Ponty's reflections on language and expressiveness. With this, we will seek to propose the bases of a feminist theory of expression, that is, a theory that seeks to show the particularity of female expressiveness. (shrink)

In 1992, Ricœur delivered his lecture, "Suffering is Not Pain," at a psychiatry colloquium, addressing clinicians eager to explore this profound human experience, which is notably absent from the traditional psychiatric corpus. Ricœur examined the semiology of suffering through three moments: the specific relationship between oneself and the other, the characterization of a diminution in the power to act, and, finally, a hermeneutic reflection on suffering as an enigma that has something to teach—both at the level of self-reflection on one’s (...) own existence and in the context of relationships with others. It thus appears that suffering can open the way to a hermeneutic of the symbols of human existence, whose meaningful manifestations can also be clinical. However, this text does not belong to Ricœur’s systematic work. To understand its significance this annotated translation accompanied by its explanatory introduction, allows for a detailed reading that considers the intertextual references and the meanings implied by Ricœur’s expressions. By integrating clinical and philosophical language, this translation acknowledges the importance of multi- and interdisciplinary approaches to the study of suffering. (shrink)

In Paul Ricœur's thought, suffering is primarily addressed from an existential and phenomenological perspective, as illustrated in the text of the lecture "Suffering is not Pain," delivered to an audience of psychiatrists. In this thematic issue, we present the very first English translation of this text. The contributions of the various authors explore Ricœur's definition of suffering as well as the dialogue he establishes between the philosophical and clinical approaches. By tracing the genealogy of suffering in Ricœur's systematic work, this (...) introduction highlights the conceptual shifts resulting from methodological changes, notably the transition from eidetic phenomenology to a hermeneutic phenomenology with ontological implications, along with the plurality of his motivations and interests (psychoanalytic, theological). Suffering, as the negativity of existence, while exposed to the risk of a solipsistic affect, nonetheless unfolds a unique semiology, in an openness to the other, which Ricœur inquires in "Suffering is not Pain.". (shrink)

El contrapunto ontológico entre la unidad y la multiplicidad como prius que enfrenta a Fichte con Deleuze es abordado en este artículo a partir del par luz-oscuridad. Mostramos que en la Doctrina de la ciencia de 1804 la luz aparece como el concepto central -alineándose con la larga tradición en filosofía de reivindicación de la claridad-, mientras Deleuze pone a la oscuridad como aspecto necesario de la diferencia que constituye la ontología de Diferencia y repetición. A lo largo del desarrollo, (...) se manifiesta que esta aparente inconmensurabilidad encierra una afinidad profunda, ya que tanto la luz en Fichte como la oscuridad deleuziana se expresan doblemente: como vida propia de un prius que nunca es idéntico a sí mismo, y como una vida externa (lo real-empírico) donde éste no deja de ponerse, sin por ello perder la inmanencia. Este trabajo de filosofía comparada permite, asimismo, comprender de qué manera algunos movimientos conceptuales de cada uno de estos autores que, tomados en forma aislada resultan enigmáticos, tienen una lógica y una necesidad ontológica rigurosas. (shrink)

En 1941, deux ans après la fin de la guerre civile, le gouvernement espagnol a signé un accord avec le St-Siège par lequel le Chef de l’État, le Général Francisco Franco, intervenait directement dans la nomination des évêques et des archevêques diocésains. L’accord a été inclus dans le Concordat de 1953, qui a scellé les relations de coopération entre les deux États. Après le Concile Vatican II, le pape Paul VI a personnellement demandé au Général de renoncer à ce privilège, (...) mais Franco refusa, subordonnant son renoncement à une révision totale du Concordat. Le Roi Juan Carlos Ier a renoncé à ce privilège quelques mois après son couronnement ; ainsi les relations Église-État, compliquées pendant les dernières années du franquisme, se sont normalisées.In 1941, two years after the end of the civil war, the Spanish government signed an accord with the Holy See under which the Head of State, General Francisco Franco, intervened directly in the nomination of diocesan Bishops and Archbishops. The accord was included in the Concordat of 1953, which cemented cooperative relations between the two States. After Vatican Council II, Pope Paul VI personally asked the General to renounce the privilege, but Franco refused, linking his renouncement to a total revision of the Concordat. King Juan Carlos I renounced the privilege a few months after his coronation, thus normalizing Church-State relations, complicated during the last years of Francoism.1941, zwei Jahre nach dem Ende des Bürgerkrieges, unterzeichnete die spanische Regierung ein Abkommen mit dem Heiligen Stuhl, durch das der Staatschef, General Francisco Franco, direkt an der Ernennung der Diözesanbischöfe und -erzbischöfe beteiligt wurde. Die Übereinkunft wurde in das Konkordat von 1953 eingefügt, das die Kooperationsbeziehungen zwischen den beiden Staaten besiegelte. Nach dem Zweiten Vatikanischen Konzil hat Papst Paul VI. den General persönlich gebeten, auf dieses Privileg zu verzichten, doch Franco lehnte ab und ordnete seinen Verzicht einer umfassenden Revision des Konkordats unter. König Juan Carlos I. hat schon wenige Monate nach seiner Krönung auf dieses Privileg verzichtet, so dass sich die in den letzten Jahren des Francoregimes schwierig gewordenen Beziehungen zwischen Kirche und Staat normalisierten. (shrink)

En “El origen de la obra de arte” aparece por primera vez el concepto de tierra, junto al concepto de mundo. ¿Cómo comprender estos dos términos? En este trabajo me propongo explicar estos conceptos desde la teoría de la enunciación, más precisamente sirviéndonos como marco conceptual de la teoría de la representación del francés Louis Marin. No busco rastrear una posible influencia de Heidegger en Marin, sino más bien aplicar las nociones de transitividad y reflexividad (o transparencia y opacidad) para (...) esclarecer el par de conceptos de mundo y tierra en “El origen de la obra de arte”. (shrink)

This article is the result of a bibliographic and hermeneutic investigation. In the light of Hannah Arendt's thought, the writing thematizes the representativeness of the conception of human plurality present in the reflections of Socrates and Plato. First, it investigates how the conception of plurality is present in the thought of Socrates, considered by Arendt, a political philosopher par excellence and the one who established plurality as the law of the Earth. Therefore, the conception of plurality manifested in Plato's reflections (...) is analyzed and, mainly, some of the consequences resulting from Socrates' condemnation and death. We consider this confrontation essential to recover and/or point out the importance of plurality in spaces of social participation, accomplishing with others what certainly could not be done alone and/or isolated. Plurality is, therefore, composed of singularities, and the fact that we are together with other singular beings is what impels us to communicate with each other. (shrink)

Hacia 1976 Michel Foucault señalaba que la literatura surge en la modernidad con el gran imperativo ético y político de sacar a la luz las oscuras existencias del mundo social al mismo tiempo que formaba parte de un complejo dispositivo de poder capaz de hacer entrar lo más banal e infame de una sociedad en el orden del discurso. Un par de décadas después será Jacques Rancière quien nos dirá que la aparición de la literatura inaugura un nuevo régimen estético (...) que cambiará para siempre la escritura de la historia y los tipos de composición de las artes al hacer hablar a aquellas existencias mudas e insignificantes. Desde esta perspectiva, Rancière nos revelaría que era esta política de la literatura la que estaba operando inconscientemente en el proyecto de una arqueología de las instituciones y de los saberes, al mismo tiempo que era este último filósofo quien heredaba parte del método foucaultiano, donde se descubrían las potencialidades estéticas y escriturales de la literatura como discurso que pone en juego el poder. (shrink)

Resumen: En el presente artículo se examinan, a la luz de los planteamientos de Michel Foucault -y, en menor medida, de Roland Barthes y Jacques Derrida-, ciertos postulados fundamentales de la Teoría literaria, como el estatuto tradicional de la crítica literaria, la función del autor en la literatura y la propia literatura como disciplina de estudio, en especial desde su dimensión institucional. Para el desarrollo de los argumentos foucaultianos se toman como referencia algunos de los textos de la llamada “primera (...) época” en los sesenta, pero sobre todo un par de documentos inéditos en francés respecto de la literatura, provenientes de los expedientes del Fondo Michel Foucault localizado en el Institut Mémoires de l’Édition Contemporaine, en Caen, Francia.: This paper aims an approach to some of the most solid assumptions of Literary Theory considering the critique of Michel Foucault and, in lesser extent, that of Roland Barthes and Jacques Derrida. Some of those assumptions include literary criticism in its traditional way, the role of the authorship in literature and the literature itself as an institutional device set up to claim upon the value of the literary discourses. In order to develop Foucault’s arguments we undertake a reading of some “minor writings” corresponding to “the first Foucault” in the sixties’ decade -keynotes, interviews, journal articles and so on- although we are mostly based on two or three unpublished documents on literature topics from the Michel Foucault Archives located at the Institut Mémoires de l’Édition Contemporaine, in Caen, France. (shrink)

Este artículo indaga en la profunda fecundación que Santo Tomás de Aquino establece entre la teología trinitaria y la vida cristiana. En una mirada complexiva del plan integral de la Summa Theologiae no puede pasarnos desapercibido que la concepción de la moral del Angélico tiene lugar en un horizonte exquisitamente teológico. La perspectiva de la secunda pars trata del hombre, ser “a imagen”, después de haber tratado del Modelo, y siempre a su luz y en relación con Él. Es precisamente (...) en la teología del Espíritu Santo donde la vida divina trinitaria se abre a su comunicación –¡y uso! – en la historia de la salvación de los hombres. De este modo, la vida cristiana es concebida fundamentalmente como vida de la gracia, en la que no recibimos únicamente un efecto divino –la gracia creada–, sino al Espíritu Santo en persona –Gracia increada– que nos mueve y protege Él mismo juntamente con el Padre y el Hijo. (shrink)

RESUMO O artigo propõe uma leitura do trabalho do teórico pós-colonial Edward Said por meio de um olhar bakhtiniano. Ainda que Said e Bakhtin tenham se engajado de forma diferente na política de suas respectivas épocas e que tivessem ideias distintas sobre a relação entre ética e política, seus escritos abrangentes têm sido adaptados e suas ideias apropriadas por estudiosos em diferentes áreas - com frequência, as mesmas. Eles compartilharam a paixão pelo diálogo, explorando a alteridade e a exotopia, e (...) acreditando na responsa-habilidade. O que o romance era para Bakhtin, o pianismo era para Said, como crítico musical. Said nunca desempenhou o papel de guia do consumidor ou de guardião. Era antes o par crítico ou o professor que atribui menções. A variedade de possíveis respostas do público sempre condicionou as suas. Em toda sua vida musical Said pensou como Bakhtin, talvez sem saber disso. As críticas musicais de Said eram, por definição, respostas ou réplicas. Eram híbridas, narrações e transmissões bivocais, mas também apropriações, como eram os romances aos olhos de Bakhtin. Os escritos de Said sobre música foram analisados à luz de vários conceitos-chaves de Bakhtin: dialogismo, endereçamento, responsa-habilidade e o papel do contexto.ABSTRACT The article reads the work of the postcolonial theorist Edward Said through a Bakhtinian lens. Although Said and Bakhtin engaged differently with the politics of their time and had different ideas on the relationship between ethics and politics, their wide-ranging writings have been adapted and their ideas appropriated by scholars in many different fields-often the same ones. They shared a passion for dialogue, for exploring otherness and outsidedness, and for believing in response-ability. What the novel was to Bakhtin, pianism was to Said, the music reviewer. Said never played the role of consumer guide or gate-keeper. He was more the peer reviewer or the grade-assigning professor. The multiple possible responses of the audience always conditioned his own. Said thought like Bakhtin all his musical life, perhaps without knowing it. Said's music reviews are, by definition, responses or rejoinders. They are hybrid, double-voiced narrations and transmissions, but also appropriations, as was the novel, in Bakhtin's eyes. Said's writings on music are analyzed in light of several key Bakhtinian concepts: dialogism, addressivity, response-ability, and the role of context. (shrink)

Australian writer Carmel Bird writes fiction that, while being highly individual and varied, settles within the Australian traditions of both Peter Carey’s fabulism and Thea Astley’s humane wit. As William H. Wilde, Joy Hooton and Barry Andrews state, Bird is a “witty writer with a wide but always highly original tonal range”, who “raises what is often potentially sinister or horrific to something approaching comedy. Disease, deaths and violence are staples in her fictional world, which has similarities with Barbara Hanrahan’s (...) Gothic sensuality and feminist irony, although Bird’s deadpan humour is a distinctive, determining element”. The present interview focuses on an unexplored area in Bird—Andalusia, Spain—which, paradoxically, becomes the backcloth of some of her fiction—like the recent Child of the Twilight —and a prolific source of inspiration. The following pages explore Bird’s Andalusian/Spanish visions as regards nationalistic, religious, and cultural constructions. To that end, the theoretical communitarian discussion of figures like Ernest Gellner, Ferdinand Tönnies, Benedict Anderson, Jean-Luc Nancy and Maurice Blanchot will prove useful in the structural framework of this interview. Bird herself clarifies that her contribution is not offered from an academic perspective; she speaks about herself as a writer largely unaffected by academic bias. However, communitarian theorisation will prove useful in clarifying her depiction of nationalistic and religious values, while, in the process, she sheds some light on the slippery concept of “Australian writing” and the construction of Spanish cultural values from the perspective of an Australian writer. This interview offers a fresh rendition marked by the humorous, spontaneous and truthful tone that characterises Bird’s fiction. A pesar de la idiosincrasia de la narrativa de Carmel Bird, su producción se enmarca dentro de las tradiciones australianas del fabulismo de Peter Carey y la sabiduría humana de Thea Astley. Como afirman William H. Wilde, Joy Hooton y Barry Andrews, Bird consigue combinar el lado más siniestro con la comedia. La enfermedad, la muerte y la violencia son centrales en su ficción conectándola con la sensualidad gótica y la ironía feminista de Barbara Hanrahan, aunque el humor socarrón es un elemento distintivo y determinante en Bird. La presente entrevista cubre un aspecto inexplorado en la autora que, paradójicamente, se convierte en el telón de fondo de algunas de sus novelas y en una prolífica fuente de inspiración. Las siguientes páginas exploran el imaginario andaluz/español en su construcción nacionalista, religiosa y cultural. Con tal fin, las discusiones comunitarias de figuras como Ernest Gellner, Ferdinand Tönnies, Benedict Anderson, Jean-Luc Nancy y Maurice Blanchot serán el eje teórico vertebrador de esta entrevista. La propia Bird aclara que su contribución no parte de una perspectiva académica puesto que habla de sí misma como una escritora que escapa del sesgo académico. Sin embargo, la teorización comunitaria demostrará ser de vital importancia para aclarar su aproximación literaria a los valores nacionalistas y religiosos, a la par que, en el proceso, la autora arroja luz sobre el escurridizo concepto de «literatura australiana» y la construcción de los valores culturales españoles desde la perspectiva australiana de esta escritora. Esta entrevista ofrece un fresco retrato de la autora marcado por el tono humorístico, espontáneo y sincero que caracteriza su ficción a la par que el marco teórico comunitario garantiza el academicismo del documento. (shrink)

En el presente artículo se examinan, a la luz de los planteamientos de Michel Foucault –y, en menor medida, de Roland Barthes y Jacques Derrida–, una serie de postulados fundamentales de la Teoría literaria, como el estatuto tradicional de la crítica literaria, la función del autor en la literatura y la propia literatura como disciplina de estudio, en especial desde su dimensión institucional. Para el desarrollo de los argumentos foucaultianos se toman como referencia algunos de los textos de la llamada (...) “primera época” en los sesenta, pero sobre todo un par de documentos inéditos en francés respecto de la literatura, provenientes de los expedientes del Fondo Michel Foucault localizado en el Institut Mémoires de l’Édition Contemporaine, en Caen, Francia. (shrink)

El presente artículo recorre críticamente la situación venezolana a partir de la actual vinculación de lo indígena con un Estado denominado socialista. Sin embargo, el par conceptual indígena/socialista puede ser examinado a la luz de antecedentes socio-históricos que dan cuenta de realidades muy diferentes a las retóricas chavistas. Por otra parte, las acciones del gobierno respecto al petróleo demuestran la lejanía que tiene la cuestión indígena en las preocupaciones del Estado. Los derechos indígenas siguen quedando tras las bambalinas de la (...) política, a lo cual se suma la indiferencia gubernamental por los problemas ecológicos. (shrink)

Resumo: O presente artigo visa apresentar, sistematizar e analisar, à luz da teoria social crítica, as ações desenvolvidas pelo NESEF (Núcleo de Estudos e Pesquisas sobre o Ensino de Filosofia) ao longo de duas décadas de existência na Universidade Federal do Paraná - UFPR. Procura situar e referenciar as diferentes atividades desenvolvidas coletivamente no campo da pesquisa e da extensão. Parte do entendimento que a Filosofia só é Filosofia à medida que ela se nega e, por conseguinte, se realiza; e (...) ela só se realiza na prática social, cultural e política na e através da ação coletiva. Pretende mostrar o conjunto de ações desenvolvidas (em rede) pelo NESEF que, com o passar do tempo, assume a condição de “intelectual orgânico-coletivo”. Por se tratar de uma descrição de atividades estreitamente ligadas à atuação do autor, o texto revelará sua trajetória profissional entrelaçada ao seu “jeito de caminhar” diante dos embates teórico-práticos do campo acadêmico formando, assim, um contínuo movimento de ondas tensas (laços e nós) que encontraram na ação conjunta – na práxis coletiva – um terreno fértil. Palavras-chave: NESEF; Intelectual Orgânico; Educação Filosófica The NESEF as an organic-collective intellectual: from head to toe Abstract: This article aims to present, systematize and analyze, in the light of critical social theory, the actions developed by NESEF (Center for Studies and Research on Philosophy Teaching) over two decades at the Federal University of Paraná – UFPR. It seeks to point out and reference the different activities developed collectively in the field of research and extension. It is considered that Philosophy is Philosophy only insofar as it negates itself and, consequently, realizes itself; and it is only realized in social, cultural and political practice in and through collective action. It is intended to show the set of actions developed (in a network) by the NESEF which, over time, assumes the condition of “organic-collective intellectual”. As it is a description of activities closely linked to the author's work, the text reveals his professional trajectory intertwined with his "way of walking" in the face of theoretical-practical clashes in the academic field, thus forming a continuous movement of tense waves (ties and knots) that found fertile ground in joint action – in collective praxis. Key words: NESEF; Organic Intellectual; Philosophical Education Le NESEF comme intellectuel organique-collectif : de la tête aux pieds Résumé: Cet article vise à présenter, systématiser et analyser, à la lumière de la théorie sociale critique, les actions développées par le NESEF (Centre d'Études et de Recherche sur l'Enseignement de la Philosophie) pendant deux décennies à l'Université Fédérale du Paraná – UFPR. Il cherche à situer et référencer les différentes activités développées collectivement dans le domaine de la recherche et de l'extension. Il est entendu que la Philosophie n'est la Philosophie qu'en tant qu'elle se nie elle-même et, par conséquent, se réalise; et elle ne se réalise que dans la pratique sociale, culturelle et politique dans et par l'action collective. Il vise à montrer l'ensemble des actions développées (en réseau) par la NESEF qui, au fil du temps, assume la condition d'« intellectuel organique-collectif ». Comme il s'agit d'une description d'activités étroitement liées au cours de travail de l'auteur, le texte révèle sa trajectoire professionnelle entrelacé à sa "façon de marcher" face aux affrontements théoriques-pratiques du champ académique, formant ainsi un mouvement continu d'ondes tendues (liens et nœuds) qui ont trouvé un terreau fertile dans l'action commune – c'est à dire, dans la praxis collective. Mots clés: NESEF; Intellectuel Organique; Éducation Philosophique Data de registro: 23/01/2023 Data de aceite: 18/10/2023. (shrink)

Cuestionado el protagonismo que han acaparado los procedimientos de división y reunión en los estudios sobre la dialéctica del Platón tardío, nos proponemos echar luz sobre una herramienta que, funcionando a la par de aquellos, ha sido soslayada. Nos referimos a la metretiké y al rol clave que ella cumple en los diálogos Político y Filebo. Además, partiendo de ese estudio, sugeriremos que el método filosófico ideal opera como un variado kit de herramientas sin circunscribirse a ninguna de ellas.

Resumo: Este artigo pretende contribuir para a elucidação da nossa compreensão sobre a educação, sobre os fenômenos e processos educacionais, que constituem uma ocupação e uma preocupação humana fundamental. O método que utilizamos nesta pesquisa consistiu, num primeiro momento, de uma análise etimológica da palavra latina educo, da qual derivou a palavra educação em português, e, num segundo momento, da interpretação de alguns sentidos da palavra educo à luz de algumas ideias da filosofia da educação, encontradas em cada um dos (...) quatro períodos da história da filosofia. Concluímos constatando que, através de nossa análise, pudemos contribuir para expandir os limites do nosso conhecimento sobre a educação. Palavras-chave: Educação; Filosofia; Análise Etimológica; Filosofia Da Educação. On Education Abstract: This article aims to contribute to elucidate our understanding on the education, the educational phenomena and processes, which constitute a fundamental human occupation and preoccupation. The method we used in this research consisted, in a first moment, of an etymological analysis of the latin word educo, of which derived the word educação in Portuguese, and, in a second moment, of the interpretation of some senses of the word educo in light of some ideas of the philosophy of education, found in each one of the four periods of the history of philosophy. We conclude noting that, through our analysis, we could contribute for the expansion of the limits of our knowledge on education. Key-words: Education; Philosophy; Etymological analysis; Philosophy of Education. À propos l’Éducation Résumé: Cet article vise à contribuer à élucider notre compréhension de l'éducation, des phénomènes et des processus éducatifs, qui constituent une occupation et une préoccupation humaine fondamentale. La méthode utilisée dans cette recherche a consisté, dans un premier temps, en une analyse étymologique du mot latin educo, dont est dérivé le mot éducation en portugais, et, dans un second temps, en l'interprétation de certains sens du mot educo dans le lumière de quelques idées de la philosophie de l'éducation, trouvées dans chacune des quatre périodes de l'histoire de la philosophie. Nous concluons en notant que, par notre analyse, nous avons pu contribuer à repousser les limites de nos connaissances sur l'éducation. Mots-clés: Éducation; Philosophie; Analyse étymologique; Philosophie de l’Éducation. Data de registro: 27/02/2022 Data de aceite: 26/10/2022. (shrink)

Este artigo aborda a compreensão de formação humana na perspectiva da narrativa em Paul Ricœur partindo da obra O si mesmo como outro. Parte-se da compreensão de que a narrativa não se esgota em seu enredo linguístico, mas, por facultar a elaboração das experiências, ela promove a atribuição de sentido e a significação da existência, sendo constituidora do sujeito. A pergunta que orienta este estudo é: em que medida a narrativa possibilita pensar uma noção alargada de sujeito, capaz de o (...) auxiliar a fazer a leitura de suas experiências e do mundo? Nossa hipótese é de que no vínculo entre experiência e narrativa – que se dá no e pelo diálogo – é que os sentidos são atribuídos, o qual oportuniza alargar as compreensões e significações de si mesmo, do outro e do mundo, permitindo postular uma noção alargada de formação humana. Para dar conta desse ensejo, dividimos este estudo em três seções, buscando primeiramente encontrar na ideia de narrativa, aspectos que possibilitam compreender a constituição do sujeito. Na segunda seção evidenciamos a perspectiva formativa da narrativa enquanto autoformação. E, em um terceiro momento, perscrutamos alguns traços da narrativa que possibilitam pensar a formação do sujeito renovada e alargada, capaz de ser luz aos desafios contemporâneos de uma sociedade complexa e plural. Palavras-chave: Narrativa; Experiência; Paul Ricœur; Formação humana; Educação. Narrative and human formation: an approach from Paul Ricœur’s thought Abstract: This article approaches the understanding of human formation from the perspective of narrative in Paul Ricœur’s work Oneself as another. It is based on the understanding that the narrative is not limited by its linguistic plot, but, because it allows the elaboration of experiences, the narrative provides the attribution of meaning and the significance of existence, being constitutive of the subject. The question that guides this study is: to what extent does narrative make it possible to think about an enlarged notion of subject, capable of contributing to the reading of one’s experiences and of the world? Our hypothesis is based on the bond between experience and narrative - which occurs in and through dialogue – is that meanings are attributed, which provides the opportunity to enlarge understandings and significations of oneself, of the other, and of the world, allowing the postulation of an enlarged notion of human formation. To accomplish this purpose, we divided this study into three sections, searching firstly to find in the idea of narrative, aspects that enable to understand the constitution of the subject. In the second section we emphasize the formative perspective of narrative as self-formation. And, in a third moment, we analyze some traces of the narrative that permit the thinking of a renewed and enlarged subject formation perspective, capable of being light to the contemporary challenges of a complex and plural society. Keywords: Narrative; Experience; Paul Ricœur; Human Formation; Education; Narration et formation humaine : une approche à partir de la pensée de Paul Ricœur Résumé : Cet article porte sur la compréhension de la formation humaine du point de vue de la narration dans l’œuvre de Paul Ricœur, Soi-même comme un autre. Cette approche vise à comprendre que le récit ne s’épuise pas uniquement dans sa trame linguistique, mais qu’en permettant l’élaboration d’expériences, il favorise l’attribution de sens et de signification à l’existence, étant constitutif du sujet. La question qui guidera cette étude est la suivante : dans quelle mesure le récit permet-il de penser une notion élargie du sujet, capable de lui permettre de lire ses expériences et le monde? Notre hypothèse est que dans le lien entre l’expérience et le récit — qui se produit dans et par le dialogue — que les sens sont attribués, ce qui offre la possibilité d’élargir les compréhensions et les significations de soi-même, de l’autre et du monde, permettant ainsi de postuler une notion large de la formation humaine. Afin de rendre compte de cette aspiration, nous avons divisé cette étude en trois sections, en cherchant d’abord à trouver dans l’idée de récit, des aspects qui permettent de comprendre la constitution du sujet. Dans la deuxième section, nous soulignons la perspective formative de la narration en tant qu’auto-formation. Et, dans un troisième temps, nous chercherons à scruter certains traits du récit qui nous permettent de penser à la formation d’un sujet renouvelé et élargi, capable de faire face aux défis contemporains d’une société complexe et plurielle. Mots-clés : Récit ; Expérience ; Paul Ricœur ; Formation humaine ; Éducation. Data de registro: 30/12/2021 Data de aceite: 17/05/2022. (shrink)

INTRODUCTION BY NANCY FUMERO What is a translation that stalls comprehension? That, when read, parsed, obfuscates comprehension through any language – English, Portuguese. It is inevitable that readers expect fidelity from translations. That language mirror with a sort of precision that enables the reader to become of another location, condition, to grasp in English in a similar vein as readers of Portuguese might from João Guimarães Rosa’s GRANDE SERTÃO: VEREDAS. There is the expectation that translations enable mobility. That what was (...) written in one language be accessible in another. And that a translator is to serve as a mediator, acting ultimately in service to ideas within the source text. To disperse them. However, this notion of translation is partly antithetical to the ideas in Rosa’s work. Or, alternately, to convey the despair of terrain slipping beneath one’s feet, and to encounter the heightened suspense of magic, the translation, as part of its strategy, cannot devotedly rely on its original language, not as its source text. The work undertaken by Felipe W.Martinez is a new form of translation that risks everything in order to encounter the same treacherous knowing Rosa had traversed. And it takes its risks by not taking risks: by being, almost word for word, a literal translation. This is an approach that reductively converts, as opposed to translates. The idiomatic differences between English and Portuguese are not accented. The syntax is not finessed. Liberties are not assumed on account of improving readability. What stands, resoundingly amid such absences, is the awakened challenge of reading. The genuine peril of not knowing. That is, this translation, one that purports to know nothing, creates access into the guileful world Rosa had created in Portuguese. But not by translating. If anything, GRANDE SERTÃO: VEREDAS is speaking a cosmic language through a linguistic one. And W.Martinez does us the service of recognizing this, as what configures the shapes of words and sentences is not as simple as neologisms, portmanteaus, and digressions, but as terrifying as the path the fool traverses: all paths. As such, this translation doesn’t speak English, just as the original does not speak Portuguese. It is the assemblage of paradox as a new logic that can be navigated, if only one could suspend the comfort of readability, of expectation. If one could descend a mountain in the pitch dark of night, each step shocking the body, unable to acclimate to the unleveled heights. Without a doubt, the translation is incongruous to the Portuguese. Taking a small excerpt to compare: Eh, well, thereafter, the rest the Sir provide: comes the bread, comes the hand, comes the god, comes the dog. What is striking is the interplay between “god” and “dog”. To most English speakers, this anagram is a familiar one. But in Portuguese the words god (“deus”) and dog (“cão”) are not so closely linked. In fact, there is no direct mention of “deus” in Rosa’s text: Eh, pois, empós, o resto o senhor prove: vem o pão, vem a mão, vem o são, vem o cão. Both are fascinating. In Rosa’s excerpt, the rhythm is unmistakable and precise, despite, of course, the indices of hesitation: the commas, the Eh, the uncomfortable way of searching through prolongation and wait. This is the sort of paradox Rosa can engage within a sentence. W.Martinez’s does this as well, at a scale that reverberates beyond the sentence, and with one noticeable addition: deus. What may appear to be an overstep, to add such a weighted word that draws out wordplay but is, nevertheless, not in the source text, is exemplary of risk. The translation buzzes because of it. This is because throughout the text we encounter dogs frequently, as some primal beast on par with humans. The dog is one that masters and can be mastered. A creature that is at times its face, and at others a mask. It is a powerful presence. For the translator to be attuned to the reverent undercurrent attributed to this animal, and create within the translation such charged play in English from what was only an implication in Portuguese, is in tribute to the grand beauty within dissonance. What aberrant modes of writing and translation can teach us most assuredly, is that things, words, are not in states of rightness or wrongness, but of oscillation. This isn’t so different from what Rosa says himself: The Sir look…see: the most important and beautiful, of the world, is this: that the people are not always same, still were not completed — but that they go always shifting. They tune or detune. We find this so readily in W.Martinez’s translation, this tuning and detuning. Nancy Fumero Los Angeles GRAND SERTÃO: VEREDAS BY JOÃO GUIMARÃES ROSA TRANSLATED FROM THE PORTUGUESE BY FELIPE W.MARTINEZ Nonothing. Shots that the Sir heard were man brawling not, God be. Bleach white sights on the tree in the backyard, down in the river. By my right. I do this every day, I like; from the bad of boyhood. Thereof they came to call on me. Case of a calf: a white calf, errorful, eyes of to not be—saw selves—; and with a mask of a dog! They told me; I didn’t want to catch a sight. Same that, by the defects of birth, upturned lips, looked to be a laughing man. Folkface, dogface: they determined—it was the devil. Bananas. Killed it. Do not know who owned it. They came to borrow my guns. I caved. I’ve no power to impose. Oh, sir, you laugh certain laughs…Look: when it’s a true shot, first the dogs begin to bark, instantly—after, then, you see who’s handed death. Sir, endure, this is the Sertão. Some want that it is not: that situated Sertão is in and out of those general fields, they say, end of the road, highlands, the other Urucuia. Toleima. For those of Cortino and of Curvelo, then, isn’t here said Sertão? Ah! That there’s more! To place the Sertão it’s told: it’s where the pastures lack latches; where one can tear off ten, fifteen leagues without running into a houseinhabitant; where criminalousness lives out its christ jesus. Sifted out from the tightening grip of the law. The Urcuia comes from the western mountains. But today, its banks, give all—farmlands of farms, pastures of meadows of good yield, low tides, cultures that go kill for kill, until these virgins there are. The general fields run round. These general fields are without size. Ultimately, whichever one one approves, the Sir knows: bread or breads, it’s a question of heads…the Sertão is everywhere. Of the devi? No comment. Sir ask the dwellers. Falsely I fear they unspeak that name of his—only say: whatsitcalled. Volt! no… Whosoever over avoids it, lives with it. In the sentence of one Aristides—who exists in the first palm grove on the right hand side, called Vereda-of-Cow-Calm-of-Saint-Rita—everyone believes: he can't pass in three designated places: then can be heard the tiny cry, behind, a little voice warning:— "Here I come! Here I come!... "— that is the Capirote, the whatsitcalled... And one Jise Simplicio—who anyone from here will swear he keeps an imp in house, a little satanite, imprisoned and obliged to help in all greedful deeds; reason that Simplicio emprises en route to complete riches. As such, for this they say too that his beast bristles and refuses, denying his banner, unyielding, when he wishes to mount... Superstition. Jise Simplicio and Aristides, continue getting fatter, thence unheard or heard. Still the Sir study: right now, in these days of time, you have people purporting that the devil proper stopped, mid-passage, in Andrequice. A boy out of there, to whom'd appeared, and there lauded that, to get here—normally, by horse, a day-n-half—he was capable of such with only some twenty minutes enough... by coasting the River of Chico by the headwaters! Or, too, who knows—sans offense—will not have been, for example, even yourself the Sir who announced such, when you passed by there, for fun run funny? Thereof, not my given crime, I know that wasn't. And evil I wanted not. Only that one question, in hours, at times, brightens peaceful reason. But, the Sir understand: if such a boy, there was, he wanted to dupe. Because, hey, that, to cut the river off by the springs, would be the same thing as one redoubling in the internals of this our state of ours, costant of a journey of some three months... Then? Whatsitcalled? Dodo. The fantastication. And, the respect of giving him such these names of delicacy, is what it is for one to want to invoke that he form of form, with his presence! Not that is. I, personally, almost that have lost in him the creed, deserving to Deus; is the that to the Sir I say, to pure-secret. I know that it is well established, that it greases our Saintly-Gospels. On occasion, I conversed with a young seminarian, super suitable, conferring in the book of prayers and coated in vestments, with a stick of black-sage in hand—prosed that he went auxilitator to the father, to extract the Cujo, from the body living of an oldwoman, in Waterfalls-of-Bulls, he went with the vicar of Field-Round... I conceive. The Sir not is as I? I didn't believe a single thing. Compadre mine Quelemem describes that that which reveals effect are the low spirits meager, of third, adoing in the worst darkness and with anxieties of connecting selves with the livers—they give support. Compadre mine Quelemem is who much me consoles—Quelemem of Goias. But he has to live far from here, in Jijuja, Vereda of Buriti Dark... Ahrr, I leave myself there, that in enevildemonment or with support—the Sir too must have had known diverse, men, women. As not yes? For me, umpteen I've seen, that I've learned. Ma-Neigh, Blood-o'Other, or Legion-Lips, or Tear-em-Down, Cold-Cutter, or Sissy-Goat, one Treciziano, or Verdigris... or Hermogenes... o'them, pileload. If I could forget so many names... I'm not a man for calming horses! And, same, whom of yes of to be jagunço self enters, yea is for some competence entrant of demonion. Will it not? Will it? From first, I made and mixed, and to think not I thought. I didn't have the deadlines. I lived pulling difficult from difficult, fish alive on griddle: who lives asp'rously, no fantasies. But, now, fete of fate to me comes, and sans little disquietudes, I'm from creaky net. And myself invented in this like, of to speculate ideas. The devil exists and nonexists? I say the saying. Opennouncement. These melancholies. The Sir sees: exists waterfall; and since? But waterfall is gulch of ground, and water so pouring from it, retumbling; the Sir consume that water, or undo that bankment, remainder waterfall any? To live is negotiation much perilous. I explain to the Sir: the devil vigors inside of human, the wrinkles of human— or is the human ruin, or the human of adversess. I free, per se, citizen, is that not has devil notone. Notone!— is the that I say. The Sir approve? Me declares total, frank— is high merit that me make: and to beg might, increased. This case— by rashtravagance that me they see— is of mine certain importance. God grant not was... But, not say that the Sir, awised and instructed, that agrees in people of them?! Not? You I appreciate! Your high opinion composes my value. Yea I knew, waited for it— yea the field! Ah, a we, in oldness, we lack of to have plowing of rest. You I appreciate. Is devil notone. Nor esprit. Never I've seen. Someone ought to see, then was I myself, this your servant. Was I you to tell... Well, the devil regulate his state black, ins creatures, ins womens, ins humans. E'en: ins childrens— I declaim. Since not is said: "boy—trainee of the devil"? And ins thes uses, ins plants, ins waters, in terra, in wind... Manures. …The devil in the street, in the middle of the vortex... Hey? Hey? Ah. Figuration mine, of worse by back, the certain memories. Mal-make me! I suffer pain of to tell not…Meliorate, if chillingly: well, in a ground and with equal format of branches and leaves, not give to cassava-calm, that is eaten common, and the cassava-mad that kills? Now, the Sir yea saw a strangeness? A cassava-sweet can rapidly to turn agonizing— motives not I know, at times is said that is for replanted in the terrain always, with mutations then, of caules—go embittering, of s’much in s’much, of its self takes poisons. And, well look: the other, the cassava-mad, too is that at times can fix calm, the estimate, of is to eat sans notone mal. And what this is? Eh, the Sir yea saw, for to see, the ugliness of hate pleated, facetorqued, on the faces of one cobrarattlesnake? Observed the porker fat, capita day more felicity brute, capable of, could, snort and engulf for its own dirty coziness the world total? And sparrowhawk, blackbird, some, the features of they yea represent the need of cleave for before, rend and shred by beak, appears a knife much fine for ruin I desire. Total. Has even twisted races of stone, horrorous, venomous— that spoil mortal the aquas, if they are buried beneath of well; the devil inside of them sleeps: they are the devil. Is known? And the demon— that is only thus the significance of one mercury malign— have order of to follow the path of him, have license to brag?! Arr, he is variegated in all! What the what wastes, goes spending the devil of inside of the people, by itttybits, is the reasonable to suffer. And the delight of love—compadre mine Quelemem says. Family. Really? Is, and not is. The Sir think and not think. Total is and not is… Almost all more grave criminous ferocity, always is much good husband, good son, good father, and is good-friend-of-your-friends! I know of those. Solo that have the afters— and Deus, joined. I spy many nimbi. But, in veracity, son, too, softens. Look: one called Aleixo, resident a league from Step-of-Sour, in Of-Sand, was the man of major badness calm that yea you saw. Me agreed that near the house of his had a weir, amidst the palms, with traíras, for souls of enormous, desenormous, to the real, that received fame; the Aleixo gave of to eat to them, in hours just, they self accustomed to if assuch of lunacies, in order to gobble, seemed to be fishes instructed. One day, solo for grace rustic, he killed an oldman who by there passed, destitute begging alms. The Sir not doubt—have people, in this bored world, that kill solo in order to see someone make grimace… Eh, well, thereafter, the rest the Sir provide: comes the bread, comes the hand, comes the god, comes the dog. This Aleixo was man afamilied, had children small; they were the love of his, total, absurdity. Gave good, that not even a year there passed, of to killed the oldman poor, and the children of Aleixo there they asickened. Smallepidemic of measles, they said, but complex; they never heal. When, then, they healed. But the eyes of theirs vermillionized high in an inflame of spraining to rebellion; and nexthing— the that not I know is if they went of at once, or one later and later other and other— they remained blind. Blind, sans remission of one sweet of light of this Ours! The Sir imagine: stairset— three boys and one girl— all blind. Sans remediable. The Aleixo not lost the judgment, but he changed; ah, mutated complete— now lives of band of Deus, sweating to be good and charitous in all his hours of night and of day. Appears even that he fixed the felicity, that before not was. He himself says he was a man of luck, because Deus wanted to have pity of him, to transform for there the route of his soul. That I heard, and me it gave rage. Reason of the children. If being castigated, what culpa of the let-there-bes of Aleixo those little children had?! Compadre mine Quelemem reproved my uncertainties. That, for certain, inother life returnaound, the children too had been the most wicked, of the mass and part of the father, demons of the same kettle of place. Sir the what thinks? And the oldman, assassinated? — I know the Sir goes to discuss. Well, too. In order that he had a sin of crime, in the body, by to pay. If the people— conforming compadre mine Quelemem is who says— if the people turn to to incarnate renovated, I contemplate even that enemy of death can come as son of the enemy. Look see: if to myself I say, has a subject Pedro Pindo, neighbor of here more six leagues, man of good for all in all, he and the woman of his, always been good, of goodness. They have a son of some ten years called Valtei—name modern, is the that the population of here now appreciates, the Sir knows. Well this-little-thing, thislet, since that some understanding illuminated in him, deed demonstrated the that is: petition stepfather, acid burner, likeful of ruin of inside of the profundity of the species of its nature. In which that torments, to the slowly, of all beasts or raisinglings little that quarrel; one time he found a creole woman hooched foolish sleeping, he arranged a shard of bottle, lashed at three points on the stern of the legs of hers. The what this boy drooled seeing, is bleeding hen or to knife pig.— “I enjoy of to kill…”— one occasion he teeny me told. He opened in me a fright; because: birdy that self leans over— the flight yea is ready! Well the Sir oversee: the pa, Pedro Pindo, mode of to correct this, and the ma, they give in him, misery and mast—they cast the boy sans to eat, they tied to trees in the yard, he nude, unplumed, even in June cold, they tilled the bittybody of his with the trammel and with the goblet, after they cleansed the skin of the sanguine, with bottle gourd brine. The people know, spy, fix wasted. The boy yea relowered of thinness, the eyes entering, caress of bones, enskulled, and tuberculated, the time total hacking, coughness of the that draw parched pectorals. Arr, that now, visible, the Pindo and the woman self habituated of on him hit, of little bit in little they were creating in this a pleasure ugly of diversion— as they regulate the canings in hours certain comfortable, until they call people to see the example good. I think that boy not endure, yea there is in the ta-da, not arrive for the lent to come… Ooee-ooee, then?! Not being as compadre mine Quelemem to want, that explication is that the Sir bestowed? That boy had to be a man. He should, in swing, terrible perversities. Soul of his was in the pitch. Demonstrated. And, now, paid. Ah, but, happens, when he’s crying and paining, he suffers equal that as was as a boy good… Bird, I saw all, in this world! Yea I saw even horse with hiccups… —the that the thing most costous that is. Good, but the Sir may say, should of: and in the start— for offenses and arts, the people— as for that was that s’much amended was started? Ey, ey, ey all collided. Compadre mine Quelemem, too. Am solo a sertanite, in these high ideas I navigate mal. Am much poor poor-thing. Envy my pedigree and of ones conform the Sir, with total reading and doctoration. Not is that I be illiterate. I spelt, years and middle, midly speller, memory and palmer. I had master, Master Lucas, in the Curralinho, he memorized grammar, the operations, rule-of-three, even geography and study patria. On leaves great of paper, with caprice I traced handsome maps. Ah, not is for to speak: but, since of the start, me they thought sophisticated of side. And that I merited of to go to course latin, in Lesson Waterlily—that too they said. Time nostalgic! Going today, I appreciate a good book, despaced. On the farm The Lilittlelemon, of one mine friend Vito Soziano, so sign of this almanac thick, of logoglyphs and conundrums and other divided matters, all year come. In s’much, I place primacy is in the reading advantageous, life of saints, virtues and examples— missionary astute engambling the Indians, or Saint Francis of Assis, Saint Anthony, Saint Gerald… I like much of moral. To ratiocinate, exhort the others for the good way, to acounsel to just. Mine woman, that the Sir knows, vigils for me: much prayer. She is a blessable. Compadre mine Quelemem always says that I may to aquiet my fears on conscience, that being well-attended, terrible good-esprits me protect. Eep! With like… As is of saint effect, I help with mine to want to accredit. But not even always can I. The Sir knew: I total the mine life I thought for me, lining, I am born different. I am and I same. I divert of total the world… I almost that nothing not I know. But I disconfide of many things. The Sir, conceding, I say: in order to think long, I am dog master— the Sir loose in mine front an idea ease and I research that by profundity of total the backwoods, amen! Look: the should of to have, was of so reunited-selves the wise, politicos, constitutions graded, closed the definitive the notion— to proclaim for one time, art assemblies, that not have devil notone, not exists, not possible. Valor of law! Solo assuch, they gave tranquility good to the people. Because the government not cares?! Ah, I know that not is possible. Not me settled the Sir for philistine. One this is to place ideas arranged, other is to deal with country of people, of flesh and sanguine, of thousand-and-many miseries… S’many people—gives scare of to know—and notone so calms: All nascenting, crescendoing, so wedding, wanting collocation of employment, consumables, health, abundance, to be important, wanting rain and affairs good… Of luck that lacks of so to choose: or we t’weave of to live in the salacious common, or care solo of religion solo. I could to be: father clergyman, if not chief of jagunços; for other things not was I birthed. But mine oldness yea principaled I erred of total account. And the rheumatism… There as whom says: in the primers. Ahem. Hey? Hey? The that more I think, I testify and explain: all-the-world is mad. The Sir, I, we, the people all. For this is that so lacks principally of religion: in order to desendodorize, to disdodoate. Pray is that heals of lunacy. In the general. This is that is the salvation-of-the-soul…Much religion your servant! I here, not I lose occasion of religion. I profit of all. I drink water of all rivers… One solo, for me is little, maybe not me arrives. I pray christian, catholic, I burrow the certain; and I accept the prayers of compadre mine Quelemem, doctrine of he, of Kardec. But, when I can, I go in the Mindubim, where one Matias is believer, methodist: the people so accuse of sinner, reads high the bible, and why, singing hymns beautiful of his. Total me quiets, me suspends. Whatever small shade me refreshes. But is solo much provisory. I wanted to pray— the time total. Many people not me approve, they think that law of Deus is privileges, invariable. And I! Doof! I Detest! The what I am? — the what I do, that want, much curia. And in face of total I face, executed. I? —not I trammel. Look: I have a black girl, Maria Leoncia, long from here not she lives, the prayers of her afame much virtue of power. Well to her I pay, every month— ordering of to pray for me one third, every saint day, and, on the Sundays, a rosary. Value, so values. Mine woman not sees mal in this. And I am, yea mandated word for an other, of the voyage-voyage, a Izina Calanga, in order to come here, I heard of that prayer too with grand mermermerits, I go to effect with she treatment equal. I want handful of those, me defending in Deus, reunited of me in volta… Cuts of Christ! To live is much perilous… To want the good with too much force, of incertain way, can yea to be being so wanting the mal, per to initiate. These humans! All they pull the world for itself, for the to concert amended. But capita one solo sees and understands the things of one his world. Amountain, the most supro, most serious was Mediero Vaz. That one man ancient… his Joaozy Ben-Ben, the most brave of all, no-one never can decipher how he by inside consisted. Joca Ramiro— grand man prince!— was politico. Zé Bebelo wanted to be politico, but had and not had luck: fox that lingered. So Candelario so demonized, by to think that was with illness mal. Titao Passos was the by the appreciation of friends: solo per via of them, of his same amities, were that such high so ajagunçoed. Antonio Do— severe bandit. But by half, grand majority half that be. Andalecio, in the profound, a good man-of-good, being raving in his total justice. Ricardao, same, wanted was to be rich in peace: for this he warred. Solo the Hermogenes was that born formed tiger, and assassinite. And the “Ofidios White”? Ah, not me speak. Ah this… joyless mischeivious, that was— that was a poor boy of the destiny… So good, congruous. The Sir heard, I you told: the ruin with the ruin, they terminate by the spine-bushes so to crack— Deus awaits that spendance. Boy!: Deus is patience. The contrary, is the devil. So consumes. The Sir file knife on knife— and file— that so they scrape. Even the rocks of the profound, one of in the other, they go-so aroundabounding even, that the rivulet rolls. Per enquantity, that I think, total as hath, in this world, is because so merits and lacks. Afterly precise. Deus not so reports with rifle, not garrotes the regulation. For what? Quit: goof with goof—one day, some illumination and learn: smart. Solo that, at times, for most auxiliar, Deus begets, in the middle, a pinch of pepper… Therebe? Well, for example: some time, I went of train, there in Seven-Lagoons, for parts of to consult a medical, of name me indicated. He went vested well, and in car of first, by via of the doubts, not me they shadowed for jagunço ancient. It goes and happens, that, close same of me, enfront, he took aseat, returning from the wild North, a mac Jazevedao, delegate professionale. Came with a capanga of his, an undercover, and I well knew the two, of that s’much a was ruin, as the other ruin was. The veracity to say, first I had the strict of me to surpasss for one lonng, to mutate of my place. Judgement me told, meliorate stay. Well, looking, I looked. And— you I tell: never I saw face of man furnished of brutez or malady more, of the them in that. As that was ogre, trussed of thickset, relustered of crude in the eyes small, and armed a chin of stone, toweringbrow; not of mid nor forehead. Not laughed, not so laughed not even one time; but, speaking or silent, the people appeared always to him some teeth, prey pointed of canids. Arr, and blustered, an ittybit. Solo growled curt, low, the mid-words grizzled. He came relooking, historicizing the documents— one by one the leaves with portraits and with the blacks of the digits of jagunços, lifters of horses and criminouses of death. That application of work, in one thing of those, generated the ire in the people. The undercover, busybodyguard, total close, seated joined, attending, excelling of to be dog. Me made a dread, but solo in the goof of the corpus, not in the intern of the courages. One hour, one of those reports fell— and I bent quickly, I knew there precisely by why, not I wanted, not I thought— even today I raise shame of this— I picked the paper of the ground, and delivered to him. Thereof, I say: I had more rage, because I did that; but there yea it was done. The man not even me looked, not even said notone thankfulment. Event he soles of the shoes of his— solo looking— that soles rough thick, bent of enormous, appearing iron bronzed. Because I knew: This Jazevedao, when he apprehended someone, the primary quiet thing that proceeded was that he came entering, sans to have to to say, feigning some hurry, and go stepping on the top of the feet of the poorthings. And that on these occasions he gave laughters, gave… Well, geck! I delivered to him the leaf of paper, and went leaving of there, by to have hand on me of not to destroy by shots that subject. Meat that much they weigh… And umbilicated beginning of belly pot bellied, that me created will… With my lightness, joyful that I’d kill. But, the barbarities that this delegate made and happened, the Sir not even has callus in heart to be able me to hear. He achieved of many men and women to cry blood, for the simple universolo ours here. Sertão. The Sir knows: sertão is where mandates who is strong, with the guile. And bullet is a tidbit of metal… S’much, I say: Jazevedao— one assuch, should of to have, needed? Ah, need. Leather ruined is that calls goad of point. That there be that, after— business particular of he— in the life or in the other, each Jazevedao, accomplished the that he has, desclimbs in his time of pain, too, until to pay the that he gave— compadre mine Quelemem is there, in order to fiscalize. The Sir knows: the peril that is to live… But solo of the mode, of these, by ugly instrument, was that the jagunsaga so finished. Sir thinks that Antonio Do or Olivino Oliviano were going to fix goodies by pure spelling of itself, or by begging of the infelicitous, or by always to hear sermon of father? You I think! In the aims… Of jagunço comported active in order so to repent in the middle of his jagunsagas, solo I lay of one: called Joe Cazuzo— was in smashing of one shotshow, for on the summit of the place Sierra New, district of river rusted, on the stream Traçadal. We made mal minority small, and they closed in order summit of us the personnel of one Coronel Adalvino, forted politico, with many soldiers uniformed in the center, commanding of the Lieutenant Epiphany Helm, that after fixed captain. We lasted hour more hour, and yea gave almost of encircled. There, of misslip, that Joe Cazuzo— man much valiant— so kneeled turned on the ground of the thick, lifted the arms that not even shoots of Jatoba dry, and solo yell, howl clear and howl deaf:— “I saw the Virgin Ours, in the resplendor of the Heavens, with her children of angels!... ” He screamed not touched. — “I saw the Virgin!... ” He ensouled? We desequaled. Bolt for my horse—that I thought— I leaped in mal seat, noteven I knew in which rupture-time I unfastened the halter, of tied up it foot of timber. I flew, arrived. Bullet come. The pasture roared. In the brush, the fear of the people so goes to the whole, one fear intentional. I could to lash out, fated burro brute, giv-that, giv-that. Some two or three bullets so drovein the pad of the mine saddle, they perforated of to tear away almost much the kapok of the filling. Horse trembled in pro, in middle of gallop, I know: thinks in the owner. I not fit of to be more well shrunken. Bulleted came to the sack that I had on the back, with few mine things. And other, of fusil, in ricochet decreed, heated my thigh, sans me wound, the Sir see: bullet does the what to want—so pierced impressed, between in me and the harness! Times crazy… Burumbum!: the horse so kneeled in the fall, dead perhaps, and I yea falling for front, embraced in foliage full, branched and linias, that me swayed and skewered, done I was pendulating in web of spider… Whither? I traversed that life total… Of fear of anxiety, I ruptured to read with mine corpus that forest, I know there — and me fell world below, rolled for the hollow of a grotto closed of shrubs, always me grasped— rolled same assuch: after: after, when I saw mine hands, total on they that not was withdrawn sanguine, was smeared green, on the digits, of leaves living that I pulled and mashed… I landed on the sedge of the profound— and a beast dark gave a releap, with a sneeze, too mad of fright: that was a papa-mel, that I descried; in order to flee, this is solely. Bigger being I, me doused mine overcoat; I spigotted total. And of one bit of thought: if that beast irara lying there then there not had cobra. I took the place of his. Existed cobra notone. I could me to lose. I was solo spineless, softness, but that not deadened, inside, the collisions of the heart. I gasped. I conceived that they came, me kill. Not even did mal, me mattered not. Assuch, some moments, at least I guarded the license of term in order me to rest. Conforming I thought in Diadorim. Solo I thought was in he. One joão-congo sang. I wanted to die thinking in my friend Diadorim, hand-o-bro, who was on the Sierra of WoodO’Bow, almost on the border baiana, with our other half of the so-candelarios… With my friend Diadorim me embraced, sentiment my went-flew right for he… Ay, arr, but: that this mine mouth not has order notone. I am accounting outside, things divagated. In the Sir me confide? Til-that, til-that. Say the angel-of-the-guard… But, conforming I came: after so knew, that same the soldiers of the Lieutenant and the goats of Coronel Adalvino remitted of to respect the blast of that Joe Cazuzo. And that this ended being the man most pacificious of the world, fabricator of oil and sacristan, in the Saint Sundays White. Times! For total, cleaned revelation, I fix thinking. I like. Meliorate, for the idea if well to open, is travelling in train-of-iron. Could, lived to top and to bottom, inside of it. Information that I ask: same in the Heavens, end of end, how is that the soul wins so to forget s’much sufferments and maladies, in the received and in the given? The how? The Sir knows: are things of hideous ofmuch, have. Pain of corpus and pain of idea mark forted, that forted as the total love and rage of hate. Goes, sea… Of luck that, then, the Firmiano, by appellationed Louse-of-Snake, so leoprosized with the leg disconformed, thickening, of that disease that not so cures; and not discern almost more, constant the branchials in the eyes, of the cataracts. Of before, years, had to of so disarray of the jagunsaga. Well, one occasion, some was on the ranch of his, on the High Jeuitai, after accounted—that, turns time, comes subject, he would say: “Me give yearning is of to seize a soldier, and such, for one good flay, with knife blind… But, first, to castrate…” The Sir conceive? Who has more dose of demon in self is Indian, any race of brusque. Folk see nation ofthese, for there profound of the generals of Goias, theofwhere has vagarous grand rivers, of aquas always so clear pleasantly, running of down crystal rosed… Louse-of-Snake gave of sanguine of heathen. Sir me will say: but that he pronounced that out of mouth, manner of to represent that yet not was old decadent. Opus of to oppose, for fear of to be tame, and cause in order so to see respected. Total listened for such rule: palavered of ruins, for more so valued, because we to the environs is hard durability. The worst, but, is that they finish, through the same ford, given of one day to execute the declared, in the real. I saw s’much crudity! Pain not pays to account; if I go, I collide. And me dedrip, three that me sicken, this total. Me convokes that the personnel, today in day, is good of heart. This is, good in the trivial. Malices wildwants, and perversities, always have some, but scarcities. Generation mine, true, was not assuch. Ah, goes to turn a time, in which not is used more to kill people… I yea am old. Good, I was saying: question, this that me excavates… Ah, I formed that question, for compadre mine Quelemem. That me responded: that, for close to heaven, we so amplified so, that total the uglies past so exhaled of not to be—fated sans-modus from time of youngster, mal-arts. As we not lack of to have remorse of the which divulged in the pulsation of his nightmares of one night. Assuch that: fleeced-so, flourished-so! Ahem. For this said, is that the journey to the Heavens is delayed. I confide with compadre mine Quelemem, the Sir knows: reason of creed same that has—that, for total the mal, that so does, one day so repays, the exact. Subject assuch rises three times, in ante of to want to facilitate in any minutia reprehensible… Compadre mine Quelemem never speaks vacant, not subtreats. Solo that this to he not I go to expose. We never should have to declare that accept entire the alien—that is what is the rule of the king! The Sir look…see: the most important and beautiful, of the world, is this: that the people are not always same, still were not completed — but that they go always shifting. They tune or detune. Truth major. Is the that the life me taught. This that me animates, mound. And, other thing: the devil and the brutes; but Deus is treacherous! Ah, a beauty of treacherous— gives like! The force of his, when he wants— boy!— me gives the fear dread! Deus comes coming: no one not sees. He does in the law of gentle— assuch is the miracle. And Deus attacks beautiful, so amusing, so economizes. The well: one day in a tannery, the little knife mine I had dropped inside of a tank, solo soup of bark of tan, stryphnodendron adstringens, angico, there I know. —“Tomorrow I try…”— I said, withmyself. Because it was of night, light notone I not disputed. Ah, then, I found: on the other day, early, the knife, the iron of it, had been gnawed, almost by half, by that aqua dark, total quiet. I left, for more to see. Crack, fuse! Know the what was? Well, in that same of afternoon, there: of the little knife solo so found the handle… The handle, for not to be of cold metal, but of horn of deer. There is: Deus… Good, the Sir heard knows, the that knows me understands… We sum, not think that religion fractures. Sir think the contrary. Visible that, those other times, I painted—belief that the neoglaziovia variegata lifts the flower. Ah, good my joy… Boyhood. But boyhood is task for more later so to deny. Too, I of that of to think in vague in s’much, lost mine hand-of-man for the management hot, in the middle of all. But, today, that I ratiocinated, and think the endeavor, not nor for this not I give for low my competence, in a fire-and-iron. The to see. Would approach would come here with war on me, with bad parts, with other laws, or with excessive looks, and I even draw to ignite this zone, ay, if, if! Is in the mouth of the blunderbuss: is in the rete-te-tem… And lonelyonly not I am, there-of-the. For not this, I was I placed encircle my mine people. Look the Sir: here, close, vereda below, the Paspe — cropper my — is mine. More league, if that, have the Herpetotheres, and have the compadre Ciril, him and three children, I know that they serve. Band of that hand, the Alaripe: knew the Sir the that is that so boasts, in rifleation and by the knife, one cearense did this! After more: the João Innatal, the Quipes, Lophiosilurus-of-claws. And the Fafafa— this gave fights high, all side with me, in the combat old of the Anteater-such: we cleaned the wind of whom not had order of to respirate, and ante these we desencompassed… The Fafafa has a mass of mares. He raises horses good. Even a little more distant, on the ped-of-sierra, of band mine was the Sesfred, Jesualdo, the Nelson, and João Concliz. Some others. The Triol… And not I go valuing? I leave terra with them, of theirs the what is mine is, we close that we not even brothers. For what I want to gather richness? They are there, of arms aireated. Enemy to come, we cross called, gathering: is hour of one good shotshowerment in peace, they exp’riment to see. I say this to the Sir, of confidence. Too, not go to think in double. We want is to work, propose tranquility. Of me, person, I live for mine woman, that total mode-meliorate merits, and for the devotion. Well-to want of mine woman was that me assisted, prayers of hers, graces. Love comes of love. I say. In Diadorim, I think too— but Diadorim is the mine nebulina… Now, well: not I wanted to touch on this more— of the Tineaous; arrive. But has a nevertheless: I ask: the Sir believe, think trust of truth in that parlance, of with the demon so to able to deal with pact? No, no is no? I knew that not there. I spoke of favas. But I like of total good confirmation. To vend you proper soul… Inventionate false! And, soul, the what is? Soul of has to be thing internal supremed, much more of the of inside, and is solo, of the that one if thought: ah, soul sheer! Decision of to vend soul is fearless moll, fantasied of moment, has not the obedience legal. Can I to vend those good terras, thereof of between the Veredas-Four— that are of one Mr. Admiral, who resides in the capital federal? Can I some? Then, if one boy boy is, and for this not so authorizes of to negotiate… And we, this I know, at times is solo fated boy. Mal that in mine life I prepared, I was in a certain infancy in dreams — total runs and arrives so swift —; will be that if hath flame of responsibilities? If dream; yea so did… I gave rapadura to the chump! Ahem. Well. If his soul, and has, it is of Deus established, not even that the person want or not want. Not is vendible. The Sir not thinks? Me declare, frank, I beg. Ah, you I appreciate. You so see that the Sir knows much, in idea firm, beyond of to have letter of doctor. You I appreciate, for much. Your company me gives high pleasures. In terms, I liked that I would live here, or close, was a help. Here not so has conviviation that to instruct. Sertão. Knows the Sir: sertão is where the thought of the people so forms more forted of the than power of the place. To live is much perilous… Eh, that you so go? Yeayea? Is that not. Today, no. Tomorrow, no. Not I consense. The Sir me forgive, but in endeavor of mine friendship accept: the Sir stay. After fifth of-morning-early, the Sir wanting to go, then goes, same me leaves feeling your absence. But, today or tomorrow, no. Visit, here in house, with me, is for three days! But, the Sir really intends to trespass the field this sea of territotires, for sortment of to confer the what exists? You have your motives. Now— I say for me — the Sir comes, came late, Times were, the customs mutate. Almost that, of legitimate loyal, little surplus, not even no excess more nothing. The bands good of valientoughs they reparted their end; many who were jagunço, by ouch pain, beg alms. Same as the herdsmen they doubt of to come in the commerce vested of clothes entire of leather, they think that garb of jerkin is ugly and boor. And even the herd in the shrubbed pasture goes waning less mad, more educated: casted of zebu, dissee with the rest of corralers and captiveborns. Always, in the generals is to the poverty, to the sadness. A sadness that even gladdens. But, then, for a crop reasonable of bizzarancies, I recounsel of the Sir to entest journey more dilated. Not were my desmight, by acids and rheumatism, there I went. I guided the Sir till total. March 2013 San Diego, CA ORIGINAL TEXT NONADA. TIROS QUE O SENHOR ouviu foram de briga de homem não, Deus esteja. Alvejei mira em árvores no quintal, no baixo do córrego. Por meu acerto. Todo dia isso faço, gosto; desde mal em minha mocidade. Daí, vieram me chamar. Causa dumbezerro: um bezerro branco, erroso, os olhos de nem ser – se viu –; e com máscara de cachorro. Me disseram; eu não quis avistar. Mesmo que, por defeito como nasceu, arrebitado de beiços, esse figurava rindo feito pessoa. Cara de gente, cara de cão: determinaram – era o demo. Povo prascóvio. Mataram. Dono dele nem sei quem for. Vieram emprestar minhas armas, cedi. Não tenho abusões. O senhor ri certas risadas... Olhe: quando é tiro de verdade, primeiro a cachorrada pega a latir, instantaneamente – depois, então, se vai ver se deu mortos. O senhor tolere, isto é o sertão. Uns querem que não seja: que situado sertão é por os campos-gerais a fora a dentro, eles dizem, fim de rumo, terras altas, demais do Urucuia. Toleima. Para os de Corinto e do Curvelo, então, o aqui não é dito sertão? Ah, que tem maior! Lugar sertão se divulga: é onde os pastos carecem de fechos; onde um pode torar dez, quinze léguas, sem topar com casa de morador; e onde criminoso vive seu cristo-jesus, arredado do arrocho de autoridade. O Urucuia vem dos montões oestes. Mas, hoje, que na beira dele, tudo dá – fazendões de fazendas, almargem de vargens de bom render, as vazantes; culturas que vão de mata em mata, madeiras de grossura, até ainda virgens dessas lá há. O gerais corre em volta. Esses gerais são sem tamanho. Enfim, cada um o que quer aprova, o senhor sabe: pão ou pães, é questão de opiniães... O sertão está em toda a parte. Do demo? Não gloso. Senhor pergunte aos moradores. Em falso receio, desfalam no nome dele – dizem só: o Que-Diga. Vote! não... Quem muito se evita, se convive. Sentença num Aristides – o que existe no buritizal primeiro desta minha mão direita, chamado a Vereda-da-Vaca-Mansa-deSanta-Rita – todo o mundo crê: ele não pode passar em três lugares, designados: porque então a gente escuta um chorinho, atrás, e uma vozinha que avisando: – “Eu já vou! Eu já vou!...” – que é o capiroto, o que-diga... E um José Simpilício – quem qualquer daqui jura ele tem um capeta em casa, miúdo satanazim, preso obrigado a ajudar em toda ganância que executa; razão que o Simpilício se empresa em vias de completar de rico. Apre, por isso dizem também que a besta pra ele rupeia, nega de banda, não deixando, quando ele quer amontar... Superstição. José Simpilício e Aristides, mesmo estão se engordando, de assim nãoouvir ou ouvir. Ainda o senhor estude: agora mesmo, nestes dias de época, tem gente porfalando que o Diabo próprio parou, de passagem, no Andrequicé. Um Moço de fora, teria aparecido, e lá se louvou que, para aqui vir – normal, a cavalo, dum dia-e-meio – ele era capaz que só com uns vinte minutos bastava... porque costeava o Rio do Chico pelas cabeceiras! Ou, também, quem sabe – sem ofensas – não terá sido, por um exemplo, até mesmo o senhor quem se anunciou assim, quando passou por lá, por prazido divertimento engraçado? Há-de, não me dê crime, sei que não foi. E mal eu não quis. Só que uma pergunta, em hora, às vezes, clareia razão de paz. Mas, o senhor entenda: o tal moço, se há, quis mangar. Pois, hem, que, despontar o Rio pelas nascentes, será a mesma coisa que um se redobrar nos internos deste nosso Estado nosso, custante viagem de uns três meses... Então? Que-Diga? Doideira. A fantasiação. E, o respeito de dar a ele assim esses nomes de rebuço, é que é mesmo um querer invocar que ele forme forma, com as presenças! Não seja. Eu, pessoalmente, quase que já perdi nele a crença, mercês a Deus; é o que ao senhor lhe digo, à puridade. Sei que é bem estabelecido, que grassa nos Santos- Evangelhos. Em ocasião, conversei com um rapaz seminarista, muito condizente, conferindo no livro de rezas e revestido de paramenta, com uma vara de maria-preta na mão – proseou que ia adjutorar o padre, para extraírem o Cujo, do corpo vivo de uma velha, na Cachoeira-dos-Bois, ele ia com o vigário do Campo-Redondo... Me concebo. O senhor não é como eu? Não acreditei patavim. Compadre meu Quelemém descreve que o que revela efeito são os baixos espíritos descarnados, de terceira, fuzuando nas piores trevas e com ânsias de se travarem com os viventes – dão encosto. Compadre meu Quelemém é quem muito me consola – Quelemém de Góis. Mas ele tem de morar longe daqui, na Jijujã, Vereda do Buriti Pardo... Arres, me deixe lá, que – em endemoninhamento ou com encosto – o senhor mesmo deverá de ter conhecido diversos, homens, mulheres. Pois não sim? Por mim, tantos vi, que aprendi. Rincha- Mãe, Sangued’Outro, o Muitos-Beiços, o Rasgaem-Baixo, Faca-Fria, o Fancho-Bode, um Treciziano, o Azinhavre... o Hermógenes... Deles, punhadão. Se eu pudesse esquecer tantos nomes... Não sou amansador de cavalos! E, mesmo, quem de si de ser jagunço se entrete, já é por alguma competência entrante do demônio. Será não? Será? De primeiro, eu fazia e mexia, e pensar não pensava. Não possuía os prazos. Vivi puxando difícil de dificel, peixe vivo no moquém: quem mói no asp’ro, não fantaseia. Mas, agora, feita a folga que me vem, e sem pequenos dessossegos, estou de range rede. E me inventei neste gosto, de especular idéia. O diabo existe e não existe? Dou o dito. Abrenúncio. Essas melancolias. O senhor vê: existe cachoeira; e pois? Mas cachoeira é barranco de chão, e água se caindo por ele, retombando; o senhor consome essa água, ou desfaz o barranco, sobra cachoeira alguma? Viver é negócio muito perigoso... Explico ao senhor: o diabo vige dentro do homem, os crespos do homem – ou é o homem arruinado, ou o homem dos avessos. Solto, por si, cidadão, é que não tem diabo nenhum. Nenhum! – é o que digo. O senhor aprova? Me declare tudo, franco – é alta mercê que me faz: e pedir posso, encarecido. Este caso – por estúrdio que me vejam – é de minha certa importância. Tomara não fosse... Mas, não diga que o senhor, assisado e instruído, que acredita na pessoa dele?! Não? Lhe agradeço! Sua alta opinião compõe minha valia. Já sabia, esperava por ela-já o campo! Ah, a gente, na velhice, carece de ter sua aragem de descanso. Lhe agradeço. Tem diabo nenhum. Nem espírito. Nunca vi. Alguém devia de ver, então era eu mesmo, este vosso servidor. Fosse lhe contar... Bem, o diabo regula seu estado preto, nas criaturas, nas mulheres, nos homens. Até: nas crianças – eu digo. Pois não é ditado: “menino – trem do diabo”? E nos usos, nas plantas, nas águas, na terra, no vento... Estrumes. ... O diabo na rua, no meio do redemunho... Hem? Hem? Ah. Figuração minha, de pior pra trás, as certas lembranças. Mal hajame! Sofro pena de contar não... Melhor, se arrepare: pois, num chão, e com igual formato de ramos e folhas, não dá a mandioca mansa, que se come comum, e a mandioca-brava, que mata? Agora, o senhor já viu uma estranhez? A mandioca-doce pode de repente virar azangada – motivos não sei; às vezes se diz que é por replantada no terreno sempre, com mudas seguidas, de manaíbas – vai em amargando, de tanto em tanto, de si mesma toma peçonhas. E, ora veja: a outra, a mandiocabrava, também é que às vezes pode ficar mansa, a esmo, de se comer sem nenhum mal. E que isso é? Eh, o senhor já viu, por ver, a feiúra de ódio franzido, carantonho, nas faces duma cobra cascavel? Observou o porco gordo, cada dia mais feliz bruto, capaz de, pudesse, roncar e engolir por sua suja comodidade o mundo todo? E gavião, corvo, alguns, as feições deles já representam a precisão de talhar para adiante, rasgar e estraçalhar a bico, parece uma quicé muito afiada por ruim desejo. Tudo. Tem até tortas raças de pedras, horrorosas, venenosas – que estragam mortal a água, se estão jazendo em fundo de poço; o diabo dentro delas dorme: são o demo. Se sabe? E o demo – que é só assim o significado dum azougue maligno – tem ordem de seguir o caminho dele, tem licença para campear?! Arre, ele está misturado em tudo. Que o que gasta, vai gastando o diabo de dentro da gente, aos pouquinhos, é o razoável sofrer. E a alegria de amor – compadre meu Quelemém, diz. Família. Deveras? É, e não é. O senhor ache e não ache. Tudo é e não é... Quase todo mais grave criminoso feroz, sempre é muito bom marido, bom filho, bom pai, e é bom amigo-de-seus-amigos! Sei desses. Só que tem os depois – e Deus, junto. Vi muitas nuvens. Mas, em verdade, filho, também, abranda. Olhe: um chamado Aleixo, residente a légua do Passo do Pubo, no da-Areia, era o homem de maiores ruindades calmas que já se viu. Me agradou que perto da casa dele tinha um açudinho, entre as palmeiras, com traíras, pra-almas de enormes, desenormes, ao real, que receberam fama; o Aleixo dava de comer a elas, em horas justas, elas se acostumaram a se assim das locas, para papar, semelhavam ser peixes ensinados. Um dia, só por graça rústica, ele matou um velhinho que por lá passou, desvalido rogando esmola. O senhor não duvide – tem gente, neste aborrecido mundo, que matam só para ver alguém fazer careta... Eh, pois, empós, o resto o senhor prove: vem o pão, vem a mão, vem o são, vem o cão. Esse Aleixo era homem afamilhado, tinha filhos pequenos; aqueles eram o amor dele, todo, despropósito. Dê bem, que não nem um ano estava passado, de se matar o velhinho pobre, e os meninos do Aleixo aí adoeceram. Andaço de sarampão, se disse, mas complicado; eles nunca saravam. Quando, então, sararam. Mas os olhos deles vermelhavam altos, numa inflama de sapiranga à rebelde; e susseguinte – o que não sei é se foram todos duma vez, ou um logo e logo outro e outro – eles restaram cegos. Cegos, sem remissão dum favinho de luz dessa nossa! O senhor imagine: uma escadinha – três meninos e uma menina – todos cegados. Sem remediável. O Aleixo não perdeu o juizo; mas mudou: ah, demudou completo – agora vive da banda de Deus, suando para ser bom e caridoso em todas suas horas da noite e do dia. Parece até que ficou o feliz, que antes não era. Ele mesmo diz que foi um homem de sorte, porque Deus quis ter pena dele, transformar para lá o rumo de sua alma. Isso eu ouvi, e me deu raiva. Razão das crianças. Se sendo castigo, que culpa das hajas do Aleixo aqueles meninozinhos tinham?! Compadre meu Quelemém reprovou minhas incertezas. Que, por certo, noutra vida revirada, os meninos também tinham sido os mais malvados, da massa e peça do pai, demônios do mesmo caldeirão de lugar. Senhor o que acha? E o velhinho assassinado? – eu sei que o senhor vai discutir. Pois, também. Em ordem que ele tinha um pecado de crime, no corpo, por pagar. Se a gente – conforme compadre meu Quelemém é quem diz – se a gente torna a encarnar renovado, eu cismo até que inimigo de morte pode vir como filho do inimigo. Mire veja: se me digo, tem um sujeito Pedro Pindó, vizinho daqui mais seis léguas, homem de bem por tudo em tudo, ele e a mulher dele, sempre sidos bons, de bem. Eles têm um filho duns dez anos, chamado Valtei – nome moderno, é o que o povo daqui agora apreceia, o senhor sabe. Pois essezinho, essezim, desde que algum entendimento alumiou nele, feito mostrou o que é: pedido madrasto, azedo queimador, gostoso de ruim de dentro do fundo das espécies de sua natureza. Em qual que judia, ao devagar, de todo bicho ou criaçãozinha pequena que pega; uma vez, encontrou uma crioula bentabêbada dormindo, arranjou um caco de garrafa, lanhou em três pontos a popa da perna dela. O que esse menino babeja vendo, é sangrarem galinha ou esfaquear porco. – “Eu gosto de matar...” – uma ocasião ele pequenino me disse. Abriu em mim um susto; porque: passarinho que se debruça – o vôo já está pronto! Pois, o senhor vigie: o pai, Pedro Pindó, modo de corrigir isso, e a mãe, dão nele, de miséria e mastro – botam o menino sem comer, amarram em árvores no terreiro, ele nu nuelo, mesmo em junho frio, lavram o corpinho dele na peia e na taca, depois limpam a pele do sangue, com cuia de salmoura. A gente sabe, espia, fica gasturado. O menino já rebaixou de magreza, os olhos entrando, carinha de ossos, encaveirada, e entisicou, o tempo todo tosse, tossura da que puxa secos peitos. Arre, que agora, visível, o Pindó e a mulher se habituaram de nele bater, de pouquinho em pouquim foram criando nisso um prazer feio de diversão – como regulam as sovas em horas certas confortáveis, até chamam gente para ver o exemplo bom. Acho que esse menino não dura, já está no blimbilim, não chega para a quaresma que vem... Uê-uê, então?!Não sendo como compadre meu Quelemém quer, que explicação é que o senhor dava? Aquele menino tinha sido homem. Devia, em balanço, terríveis perversidades. Alma dele estava no breu. Mostrava. E, agora, pagava. Ah, mas, acontece, quando está chorando e penando, ele sofre igual que se fosse um menino bonzinho... Ave, vi de tudo, neste mundo! lá vi até cavalo com soluço... – o que é a coisa mais custosa que há. Bem, mas o senhor dirá, deve de: e no começo – para pecados e artes, as pessoas – como por que foi que tanto emendado se começou? Ei, ei, aí todos esbarram. Compadre meu Quelemém, também. Sou só um sertanejo, nessas altas idéias navego mal. Sou muito pobre coitado. Inveja minha pura é de uns conforme o senhor, com toda leitura e suma doutoração. Não é que eu esteja analfabeto. Soletrei, anos e meio, meante cartilha, memória e palmatória. Tive mestre, Mestre Lucas, no Curralinho, decorei gramática, as operações, regra-de-três, até geografia e estudo pátrio. Em folhas grandes de papel, com capricho tracei bonitos mapas. Ah, não é por falar: mas, desde o começo, me achavam sofismado de ladino. E que eu merecia de ir para cursar latim, em Aula Régia – que também diziam. Tempo saudoso! Inda hoje, apreceio um bom livro, despaçado. Na fazenda O Limãozinho, de um meu amigo Vito Soziano, se assina desse almanaque grosso, de logogrifos e charadas e outras divididas matérias, todo ano vem. Em tanto, ponho primazia é na leitura proveitosa, vida de santo, virtudes e exemplos – missionário esperto engambelando os índios, ou São Francisco de Assis, Santo Antônio, São Geraldo... Eu gosto muito de moral. Raciocinar, exortar os outros para o bom caminho, aconselhar a justo. Minha mulher, que o senhor sabe, zela por mim: muito reza. Ela é uma abençoável. Compadre meu Quelemém sempre diz que eu posso aquietar meu temer de consciência, que sendo bem-assistido, terríveis bons-espíritos me protegem. Ipe! Com gosto... Como é de são efeito, ajudo com meu querer acreditar. Mas nem sempre posso. O senhor saiba: eu toda a minha vida pensei por mim, forro, sou nascido diferente. Eu sou é eu mesmo. Diverjo de todo o mundo... Eu quase que nada não sei. Mas desconfio de muita coisa. O senhor concedendo, eu digo: para pensar longe, sou cão mestre – o senhor solte em minha frente uma idéia ligeira, e eu rastreio essa por fundo de todos os matos, amém! Olhe: o que devia de haver, era de se reunirem-se os sábios, políticos, constituições gradas, fecharem o definitivo a noção – proclamar por uma vez, artes assembléias, que não tem diabo nenhum, não existe, não pode. Valor de lei! Só assim, davam tranqüilidade boa à gente. Por que o Governo não cuida?! Ah, eu sei que não é possível. Não me assente o senhor por beócio. Uma coisa é pôr idéias arranjadas, outra é lidar com país de pessoas, de carne e sangue, de mil-e-tantas misérias... Tanta gente – dá susto de saber – e nenhum se sossega: todos nascendo, crescendo, se casando, querendo colocação de emprego, comida, saúde, riqueza, ser importante, querendo chuva e negócios bons... De sorte que carece de se escolher: ou a gente se tece de viver no safado comum, ou cuida só de religião só. Eu podia ser: padre sacerdote, se não chefe de jagunços; para outras coisas não fui parido. Mas minha velhice já principiou, errei de toda conta. E o reumatismo... Lá como quem diz: nas escorvas. Ahã. Hem? Hem? O que mais penso, testo e explico: todo-omundo é louco. O senhor, eu, nós, as pessoas todas. Por isso é que se carece principalmente de religião: para se desendoidecer, desdoidar. Reza é que sara da loucura. No geral. Isso é que é a salvaçãoda- alma... Muita religião, seu moço! Eu cá, não perco ocasião de religião. Aproveito de todas. Bebo água de todo rio... Uma só, para mim é pouca, talvez não me chegue. Rezo cristão, católico, embrenho a certo; e aceito as preces de compadre meu Quelemém, doutrina dele, de Cardéque. Mas, quando posso, vou no Mindubim, onde um Matias é crente, metodista: a gente se acusa de pecador, lê alto a Bíblia, e ora, cantando hinos belos deles. Tudo me quieta, me suspende. Qualquer sombrinha me refresca. Mas é só muito provisório. Eu queria rezar – o tempo todo. Muita gente não me aprova, acham que lei de Deus é privilégios, invariável. E eu! Bofe! Detesto! O que sou? – o que faço, que quero, muito curial. E em cara de todos faço, executado. Eu não tresmalho! Olhe: tem uma preta, Maria Leôncia, longe daqui não mora, as rezas dela afamam muita virtude de poder. Pois a ela pago, todo mês – encomenda de rezar por mim um terço, todo santo dia, e, nos domingos, um rosário. Vale, se vale. Minha mulher não vê mal nisso. E estou, já mandei recado para uma outra, do Vau-Vau, uma Izina Calanga, para vir aqui, ouvi de que reza também com grandes meremerências, vou efetuar com ela trato igual. Quero punhado dessas, me defendendo em Deus, reunidas de mim em volta... Chagas de Cristo! Viver é muito perigoso... Querer o bem com demais força, de incerto jeito, pode já estar sendo se querendo o mal, por principiar. Esses homens! Todos puxavam o mundo para si, para o concertar consertado. Mas cada um só vê e entende as coisas dum seu modo. Montante, o mais supro, mais sério – foi Medeiro Vaz. Que um homem antigo... Seu Joãozinho Bem-Bem, o mais bravo de todos, ninguém nunca pôde decifrar como ele por dentro consistia. Joca Ramiro – grande homem príncipe! – era político. Zé- Bebelo quis ser político. (shrink)

La doctrina de la teofanía es un punto central de la filosofía de Juan Escoto, llamado Eriúgena. Confluyen en tal doctrina elementos neoplatónicos que ponen en evidencia la relación entre Criador y creación, al tiempo que expresan el sentido fundamental de la diferencia que nombra la naturaleza en cuanto aparición y ocultamiento.

Para hablar de sinodalidad en la Iglesia, es necesario reflexionar, seriamente, sobre la misión de la mujer en la comunidad eclesial del siglo XXI. Por esto es que, el presente escrito pretende identificar las implicaciones y desafíos que se desprenden del clamor profético de las teólogas feministas frente a la participación activa de las mujeres, como parte de una propuesta integral del espíritu en la construcción de una iglesia en sinodalidad. En este sentido, el texto inicia con la presentación de (...) algunas características del modelo conciliar que, plasmadas en la eclesiología del pueblo de Dios, iluminan esta temática; posteriormente, identifica diversos desafíos y retos señalados por las teólogas y las síntesis de la primera fase del Sínodo sobre la sinodalidad en la búsqueda de la visibilización de la mujer en el contexto eclesial, del liderazgo compartido con los varones y en la toma de decisiones; finalmente, plantea diferentes propuestas, en clave feminista, para la consolidación de una Iglesia sinodal y concluye que, la edificación de una auténtica sinodalidad implica, inexorablemente, la incorporación de las mujeres en todos los escenarios eclesiales. (shrink)

RésuméOn examine ?on;abord les termes explicites et implicites du contrat de justice selon Rawls. Ensuite on rappelle ľinterprétation ‘procédurale’ que ce dernier donne de ľautonomie kantienne et ľon montre ľinanité de cette interprétation. Cependant la doctrine de Rawls exprime avec bon‐heur une conception sceptique de la justice.SummaryAfter a short examination of the explicit and implicit contract of justice according to Rawls, the reasons afforded by him to give a Kantian foundation to the contract are recalled and rebutted. However Rawls's doctrine (...) remarkably expresses the main argument of a sceptical conception of justice.ZusammenfassungNach einer kurzen Untersuchung des expliziten und impliziten Begriffs des Gesellschaftsver‐trages, wie Rawls ihn versteht, wird die besondere Interpretation erOrtert, die er vom Kantschen Autonomiebegriff gibt. Es wird gezeigt, dass diese unzutreffend ist und dass Rawls Lehre eher auf eine skeptische Auffassung der Gerechtigkeit zutrifft. (shrink)

The recognition of Africa's contribution to American culture involves accepting an inheritance that is both part of the national heritage and part of the identity and cultural profile of each of our societies. By encouraging its complete assimilation into our history, this recognition also involves the study and dissemination of the culture, which in turn will enable the millions of Afro-Americans spread across the continent to participate in the process of building the future. Once properly recognized, this cultural heritage will (...) produce a rich form of métissage and generate pluralism. (shrink)

_Lo político_ del sistema de migración de los Estados Unidos es un elemento que articula la formación de subjetividades específicas. Este artículo analiza el proceso de subjetivación desde la voz de una joven migrante indocumentada, _DREAMer_ de origen mexicano como sujetos _con_ derechos. El estudio se desarrolló desde la perspectiva teórica-analítica y metodológica del Análisis Político de Discurso y de sus herramientas de intelección.

I respond to objections from three rigorous readers challenging me to detail in what sense Sellars is a transcendental philosopher, as well as to defend the claim that ‘picturing’ is crucial to his account of intentionality. This further involves defending the tenability of transcendental phenomenalism and arguing against scepticism about picturing. Finally, this involves the question of whether the results of transcendental analyses undermine the legitimacy of the Manifest Image, and, consequently, to say what knowledge about phenomena can mean in (...) the succession of conceptual frameworks. (shrink)

Resumo: Este artigo busca problematizar, a partir da discussão teórica com Judith Butler (2001; 2019) e Emmanuel Lévinas (1982; 1988), algumas questões sobre gêneros, sexualidades e educação, a fim de demonstrar o impacto da LGBTfobia na sociedade, visto que fere a alteridade do Outro, um Outro que não pode ser englobado pela norma. Parte-se do pressuposto de que a escola é um espaço de reiteração da heterocisnormatividade, o que pode ser verificado, por meio do Relatório da Associação Brasileira de Lésbicas, (...) Gays, Bissexuais, Travestis, Transexuais e Intersexos (ABGLT, 2016), bem como de casos de LGBTfobia ocorridos em escolas brasileiras de diferentes regiões, nos últimos anos. Diante disso, objetivo desta escrita é analisar como a sexualidade normativa como única possibilidade de manifestação fere a alteridade humana, o que é reproduzido e reforçado também no espaço escolar. Uma escola que pretende ser para todas as pessoas, passa também pelo acolhimento das diferentes existências. Palavras-chave: Gêneros; Sexualidades; Educação; Heterocisnormatividade; Diferença. Gender, sexuality and education: Reflections about school as a producer and reproducer of heterocisnormativity Abstract: This article has the purpose of problematizing, from Judith Butler (2001; 20019) and Emmanuel Lévinas (1982; 1988) studies, questions about gender, sexuality and educacion, with the purpose of showing the impact of LGBTphobia in the Society, since they hurt the otherness of the other, another one who can not be encompassed by the normal standards. It is assumed that the school is a space that reproduces the heterocisnormativity standards accepted society, which can be verified by Associação Brasileira de Lésbicas, Gays, Bissexuais, Travestis, Transsexuais e Intersexos (ABGLT, 2016), as well as cases of LGBTphobia that occurred in Brazilian schools, from different regions, in recent years. Given this, the objective of this writing is to analyze how normative sexuality as the only possibility of manifestation harms human otherness, which is also reproduced and reinforced in the school space. A school that aims to be for everyone also involves welcoming different existences. Keywords: Gender; Sexualit; Educacion; Heterocisnormativity; Differences. Género, sexualidades y educación: Reflexiones sobre la escuela como productora y reproductora de heterocisnormatividad Resumen: Este artículo propone problematizar, a partir de Judith Butler (2001; 2019) y Emmanuel Lévinas (1982; 1988), questiones sobre gênero, sexualidad y educación, com la finalidad de demostrar el impacto de LGBTfobia en la sociedad, visto que pega la alteridad del otro, un otro que no puede ser englobado por la norma. Parte de la idea supuesta de que la escuela es un espacio de reiteración de heterocisnormatividad, según verificación del Relatório de la Associação Brasileña de Lésbicas, Gays, Bissexualess, Travestis, Transexuales y Intersexos (ABGLT, 2016), así como casos de LGBTfobia ocurridos en escuelas brasileñas, de diferentes regiones, en los últimos años. Ante esto, el objetivo de este escrito es analizar cómo la sexualidad normativa como única posibilidad de manifestación perjudica la alteridad humana, que también se reproduce y refuerza en el espacio escolar. Una escuela que pretende ser para todos implica también acoger existencias diferentes. Palabras clave: Género; Sexualidade; Educación; Heterocisnormatividad; Diferencia. Data de registro: 09/07/2024 Data de aceite: 30/10/2024. (shrink)

El silencio y la noche El silencio de la noche es el albergue del olvido, la intimidad de un agua trasegando el tiempo y la piel. “La noche es muda”, dice León de Greiff, en la noche el mundo de la razón calla, se levanta otra voz, la voz sin rostro, la voz que se pone máscaras en el día. El silencio sonoro de la noche abre la puerta a “la lejana”, y es en la noche cuando nos sentimos valientes, (...) porque no desistimos del día, porque tenemos el valor de levantarnos, y darle la piel una vez más al alba. (shrink)

Here some reflections from Leonardo Polo about basic questions of educative philosophy are presented: the family, affection, imagination, interest, ethic and the global orientation. He points out the importance of the idea that belongs to the family to obtain the affective stability of the son.

The thought of the Cappadocian fathers is linked to the Trinitarian nature of God. They strive for formulating a definition of divine person. The extent of the Cappadocian notion of person covers two other important ideas which refer to being someone: an ability to be in a fraternal relation with others, and a disposition to enter such a relation voluntarily. The Christian idea of divine person also implicates a concept of infinite dignity. The authoress shows that at the grassroots of (...) the Western concept of person, associated with human inalienable rights, there are certain metaphysical intuitions. (shrink)

Tal vez el problema más difícil de esa disciplina llamada bioética es el de la fundamentación o justificación de sus prescripciones y recomendaciones, así como el de la elección de los criterios por los cuales un individuo decide seguir o no seguir adelante con sus accio nes. La misma definición de "dilema de la bioética " depende de la que deci damos que está siendo violado o no por las nuevas tecnologías médicas o cien tíficas. Pero un problema adicional consiste (...) en establecer si una fundamenta ción de carácter filosófico posee la fuerza suficiente para imponerse como política de salud pública. Por la general, nuestras intuiciones morales encuen tran su expresión en las decisiones jurídicas y en las intenciones del legislador. No obstante, en la que concierne a las decisiones autónomas de los miembros de una sociedad, las políticas públicas como era de esperarsese inclinan decididamente en favor de medidas de carácter paternalista, que sacrifican las diferencias entre los individuos al interés común. (shrink)