Volume 5, No. 81º e 2º Semestres de 2018

Entrevista com Eduardo Boechar realizada no ano de 2018

The present work offers a mapping of Schopenhauer's arguments against
Hegel’s Dialectic method. This logic is criticized because it intends to have a link with the real and provides arbitrary inferences. Moreover, it implicates a historical teleology. Since most of these attacks presuppose some thesis of Schopenhauer himself, it will be
briefly exhibited some matters of his philosophy. The evaluation of the reach of all the objections of Schopenhauer against Dialectics of Hegel becomes also a subject present in our research.

This article aims to demonstrate the importance of Hannah Arendt's critique of functionalization. From her examination of Karl Mannheim's Ideology and Utopia in 1930, the author seeks to recover the relevance of the meaning of experiences, which will be even more urgent in the postwar period by understanding the unprecedented nature of totalitarianism in the assessment of the legacy of Karl Marx and the challenges related to the consequences of the artificialization of nature by science. Such criticism, therefore, plays a key role in the search for meaning and in the reaffirmation of the philosophical value of the politics that mark her work.

The objective of this article is to consider from the work Leviatã of the philosopher Thomas Hobbes, on the necessity of the creation of the civil State like form of guaranteeing the protection and defense of the men, as well as, of analysing the paper of the passions in the passage of the state of nature for the Commonwealth, giving distinction for the passion I 'want'. The problem to be investigated is if really the passions are or not essential in the creation, of the marital status proposed by Hobbes. The theory is of the fact that the passions lead the men to be wolves a few for others in the state of nature, but also, they are put like cause motivating of the civil society.

This article presents a study on what the American philosopher John Rawls called Heuristic Resource. We intend to show that the Harvard's professor uses this term in two moments in his Theory of Justice as Equity. The first is when it refers to the Original Position. The second moment when John Rawls uses the expression Heuristic Resource refers to what he called the Maximin Principle (maximize the minimum). In this direction, this article intends to shed light on the meaning of the term Heuristic Resource in the Philosophy of John Rawls. In order to do so, we will demonstrate in what direction Rawls uses this concept, as well as the origins of such a resource, which we defend to be associated with the Immanuel Kant thought. In this way, we will present how Kant's thought played a fundamental role in formulating John Rawls's theory, but rather showing how the conception of the heuristic resource in the thought of other philosophers such as Lakatos, Mach, and Vaihinger develops.

In this article, we will see how The Structure of Behavior (1942) and the Phenomenology of Perception (1945) redefine the notions of consciousness and object of consciousness, pointing to the primacy of perception, which, incarnate, is integrated into the being-in-the-world and springs as rational and vital inheritance. Based on notions such as structure, form and order, the 1942 thesis redefines the relation between soul and body from perceptive awareness and prepares a phenomenology apt to return to the sources of pre-reflexive involvement with the world. Being in this way, it is in the scope of the Lebenswelt that the 1945 work restores the sense of being of all possible
beings, because it describes our most original insertion in the world, from which contact
with any transcendence is possible. Being "me and my", the body is, in this context, not only the Gestalt that delimits who we are and how we can be, but it is the existence in its movement of transcendence; the genesis of the meaning and place of our experiences. Meter of the world and place of perception, we will argue that the body is, for Merleau-Ponty, the mark of the complicity between the critique of the notion of structure by the analysis of behavior (1942) and the phenomenological examination of perception (1945), because it describes essentially ambiguous modes of being

The present work intends to analyze the definition of human nature from what the philosophical tradition understand to be the political trilogy of Hobbes, namely,
The Elements, 1640, Citizen, 1642, and Leviathan, 1651. Thus it is necessary to take into account in view of the importance of the conception of the materialist universe and nominalist reason in the conception of Hobbesian anthropology. From such conceptions,
material reality and nominalist reason, a human nature as desirable as it is rational, yet in a sense free, because through language man constructs his self-image by which he relates morally, therefore free, with other agents. Although it is a problematic definition because it derives from the relationship between nominalist reason and material reality. That is, every definition will always be just a name assigned to a body without the guarantee of the necessary correspondence between them. In any case, this is the human way of relating and being moral.

The purpose of this article is to present the hermeneutic course developed by Paul Ricouer in the first part of his work "From Text to Action". The goal is to show the hermeneutic path built by Ricouer towards the "Text World". This
itinerary is structured around five fundamental questions: 1) The realization of language as discourse; 2) The relation of discourse as a structured work; 3) The relationship of speech and writing in discourse and discourse works; 4) The work of discourse as a projection of a world, the "World of Text"; 5) The discourse and work of discourse as
mediation of self-understanding. Paul Ricoeur's philosophical hermeneutics has as its central theme the "Text World". Ricoeur defines the "World of Text" as a world that a text proposes, a world in which the reader can inhabit, a world in which one can project his closest possible ones. Therefore, this whole journey will be shown towards the "Text World". The method used in this research is the bibliographic review.

The following analysis brings to the light reflections on the black body under the assumptions of the preface Orphée noir (Black Orpheus), written by Jean-Paul Sartre (1905-1980), for the Anthologie de la nouvelle poésie nègre et malgaxe de langue française (1948), organized by Léopold Sédar Senghor (1906-2001). Hence, the analysis tries to expose not only the importance of Black Orpheus for the Movement of Négritude, but also to capture the sensitive way in which the Preface instigates us to understand that
there is a “canonical meaning” (MBEMBE, 2001) regarding the black body, derived from the consolidation of the colonial empires. By consequence, this meaning perpetuates its effects in the contemporary world. In addition, Sartre exposes the black body as an instrument itself to fight against these canonical meanings, spread by the colonial
narrative.

In this paper, I attempt to place David Hume use Hannah Arendt’s distinction between modern political philosophers and modern political writers. First, I identify the main characteristics of the tradition of political philosophy and the elements
that distance the political writers from it, notably the relation of the philosopher to the polity and the distinction between appearance and essence in the political sphere. Second, I try to show that, despite using conceptual register different from Arendt’s, a
reading of the question of personal identity and of the origin of justice and government in the Treatise of Human Nature allows us to place Hume within the tradition of political philosophy even if critical to elements of that tradition, thus moving Hume
closer to “political writing”.

 In this article, we analyze the notion of philosophical disenfranchisement
of the art exposed in Arthur Danto`s work The Philosophical Disenfranchisement of Art. We argued that Danto's philosophy of art presents certain elements of disenfranchisement similar to those which the philosopher himself denounced in his historical approach to
the supposed philosophical tendency to make art ephemeral. For this, we analyze the relationship between Danto’s philosophy of the art and his conception of philosophy in Connections to the World.

In this article I try to show that there isn’t a total hierarchy in the theory of platonic love, from two key passages of Socrates’ palinode in the Phaedrus. The position of active and passive, respectively related to erastes (lover) and eromenos (beloved), loses field in Phaedrus, from the moment in which Socrates defends a
reciprocity, intrinsic to the loving movement, in a manner so unavoidable. Lover and beloved are a mirror of each other. From a certain stage of the relationship, they become one and the same desiring and erotic person, starting, thus, to the quest for the truly existent knowledge.

The paper intends to clarify how the immanent critique to husserlian phenomenology by Heidegger led the author to question the sense of being (Sinn von Sein). Following some lectures in the 1920s prior to Being and Time and analyzing Husserl's Sixth Logical Investigation, by distinguishing sensible intuition from categorial, we intend to expose how Heidegger accesses an understanding of the multiple sense of being, and thus, the capital question of his philosophy expressed in 1927 in the work
Being and Time.

The present work aims to investigate Gilles Deleuze’s thought developed
from Francis Bacon’s work. This is not an analysis focused on artistic qualities, rather, an investigation centered on fundamental concepts that, consonant to the artist’s practices, help us to understand creation dynamics in others fields, like the concept of “chaos”. Moreover, it will be also presented how the work with the “chaos”, begeted by
the “diagram of painting”, helps the artist not only to escape the clichés, but also in the creation of “bodies without organs”, of political resistance against oppressive conceptions to distinct forms of life. 

The Marxian approach to religion seems to be so well known that as soon as the subject is put in the agenda for discussion, its most expressive and widely known formulas emerge. This use of consecrated expressions on the theme seems to close the problem without exposing it. This approach seems insufficient, since it is based on repetition and not on the clarification of the theme, I propose an alternative route in the exhibition on the theme. I try to deal with the problem of religion in Marx's work at a crucial moment in his intellectual production, in order to elucidate those more familiar expressions. However, for this we will follow briefly the relationship that Feuerbach establishes between the theology and the thought of Hegel and the criticism that follows. After this we will follow the reception and the specificity of the criticism directed by Marx on this theme.

The reflection on the theme of government and the "governmentality"gained a privileged place in Foucault's research since the course of 1978, Security, territory, population. In this context, Foucault, proposing to make a "genealogy" of
governmentality, finds in the pastorate a singular technology of government, marked, among other things, by an instance of pure obedience, in which obedience is worth by itself. The purpose of this paper is to examine the author's analysis of the problem of pure and integral obedience, which emerges from the christian pastorate and is part of
the Foucaultian investigation of governmentality, in order to understand its meaning, its objective and its specificity, as conceived by Foucault

The following work aims to present what Galimberti understands by symbolic ambivalence and general equivalence, with respect specifically to the problem
of the human body. In fact, man was traditionally conceived as a rational animal or as composed of soul and body. However, what means "body" and "soul" remains not cleared up. In the Homeric period, the Greeks did not yet know a unitary term to express these two moments of human reality. It was Plato who solved the multiplicity of terms with which the being of man was expressed in the conceptual unity, forging the concept of soul and body as we still understand them today. For Galimberti, however, what Plato did was to reduce the old symbolic ambivalence with which the Greeks lived their corporeality to the general equivalence provided by the concept. The author then criticizes the consequences and presents the unfolding of this equivalence in Western thought. We will finish the work by presenting the distinction to which the author draws attention between body and organism, defending the relevance of thinking of corporality beyond biological materiality.

This papers aims at showing that Leibniz is an ‘anti-Cartesian’ thinker. In light of the criticism Leibniz has adressed to the philosophy of Descartes, we will argue
that Leibniz cannot be ranked among those philosophers traditionally called
‘Cartesians’. In order to attain this goal, we will firstly demonstrate that Leibniz
undermined the metholodogical and the metaphysical grounds of the philosophy of Descartes, ‘cutting’, so to speak, the ‘roots’ of his philosophical system. Next, we will show that Leibniz also attacked vigorously the discipline that Descartes considered the most important of his philosophy: physics or natural philosophy. All these discussions
will illuminate the fact that Leibniz viewed himself as an ‘anti-Cartesian philosopher,
what refute our belief that he was a follower of Descartes.

The present work aims to present a detailed analysis of the first works of
Walter Benjamin, his construction and influences, as well as the way in which they bring the question of life in his argumentation. Elaborated in the 1910s, at the height of the author's youth, in addition to bringing the "natural anxieties" of age, such as the relationship between parents and children, the choice of vocational training, the discovery of sexuality or the beginning of life's responsibilities adult, these writings
present the constitution of a powerful thought in relation to the theme of life. One can say that these first writings present an eccentric philosophy of the life of the author. Marked by the reformist proposals of the period, by activism in the student movement,
by the neo-Kantian and Nietzschean university formation, these early works of
Benjamin are the germ of a new way of thinking about life in its relations with
language, the arts and history that will mark whole set of the work of the thinker.

The purpose of this text is to approach the concepts of emancipation used
by Karl Marx in two articles written in 1843 and published in the Franco-German Annals – the political emancipation and the human emancipation -, seeking to trace how from these conceptions he developed his critique, still in an early manner, to the notions that aimed to affirm the ontological or metaphysical equality of human beings from abstract labor. In this sense, Marx's ontological and stranged labour critique is taken from his
study books of 1844 and published only in 1932 under the title "Economic-philosophical Manuscripts", marking at the same time elements of rupture and continuity – so a overcoming (Aufhebung) – of his post-hegelian philosophical-scientific conception until
then

In this paper I provide an analysis about the question of causal demarcation of freedom’s problem whose arises from Heidegger's interpretation of Kant's work. For that, it will be required an analysis of phenomenological interpretation of the feeling of respect aiming the right determination of agent's mode of being. Afterwards I drawn attention to phenomenological interpretation of Critique of Pure
Reason concept of Spontaneity in connection with that of freedom. This account will be important from a methodological point of view, preparing for the analysis of the relation between freedom and causality. As a result, from an ontological perspective, will be possible consider a concept of freedom other than that derived from the causal structure commonly associated with it.

"Bendito és tu, leitor, se tu não pertences àquele sexo interditado de todos os bens, privando-lhe da liberdade e também de quase todas as virtudes, subtraindo-lhe as cargas, ofícios e funções públicas; em uma palavra, tirando-lhe o poder da moderação, do qual a maioria das virtudes se formam, a fim de lhe atribuir como única felicidade, como virtudes soberanas e únicas, a ignorância, a servidão e a faculdade de se fazer de bobo se este jogo lhe apraz."