Em meados do século XIX, a moderna Psiquiatria e o Espiritismo estavam se formando e divergiam sobre a etiologia espiritual das doenças mentais e sobre se práticas mediúnicas seriam uma grande causa de alienação mental (“Loucura espírita”). Este artigo investiga os argumentos de médicos europeus e as reações de Allan Kardec sobre esses dois temas. Como fontes primárias, analisamos publicações médicas europeias (de 1858 a 1936), escritos de Kardec e realizamos um estudo de caso sobre os “Possessos de Morzine”. Os (...) médicos negavam causas espirituais das doenças mentais e consideravam a mediunidade um produto de fraude ou de atividade cerebral, cuja prática seria uma grande causa de alienação mental. Kardec questionava a qualidade dos diagnósticos e das estatísticas de casos de “Loucura espírita”. Defendia que, além das causas biopsicossociais da loucura, as obsessões espirituais seriam uma causa complementar. As evidências seriam capacidades anômalas exibidas pelos doentes (p.ex. falar línguas que desconheciam, mostrar conhecimentos de fatos à distância, etc.) e a eficácia da desobsessão, mesmo que realizada à distância do paciente. O conflito foi diminuindo à medida que a Psiquiatria foi se legitimando no domínio do campo científico e o Espiritismo no religioso. (shrink)

This is the report on the XVI BRAZILIAN LOGIC CONFERENCE (EBL 2011) held in Petrópolis, Rio de Janeiro, Brazil between May 9–13, 2011 published in The Bulletin of Symbolic Logic Volume 18, Number 1, March 2012. The 16th Brazilian Logic Conference (EBL 2011) was held in Petro ́polis, from May 9th to 13th, 2011, at the Laboratório Nacional de Computação o Científica (LNCC). It was the sixteenth in a series of conferences that started in 1977 with the aim of congregating (...) logicians from Brazil and abroad, furthering interest in logic and its applications, stimulating cooperation, and contributing to the development of this branch of science. EBL 2011 included more than one-hundred and fifty participants, all of them belonging to prominent research institutes from Brazil and abroad, especially Latin America. The conference was sponsored by the Academia Brasileira de Ciências (ABC), the As- sociation for Symbolic Logic (ASL), Universidade Estadual de Campinas (UNICAMP), Centre for Logic, Epistemology and the History of Sciences (CLE), Laboratório Nacional de Computação o Científica (LNCC), Pontif ́ıcia Universidade Cato ́lica do Rio de Janeiro (PUC- Rio), Sociedade Brasileira de Lógica (SBL), and Universidade Federal Fluminense (UFF). Funding was provided by Conselho Nacional de Desenvolvimento Cient ́ıfico e Tecnolo ́ gico (CNPq), Fundac ̧a ̃o de Amparo `a Pesquisa do Estado de São Paulo (FAPESP), Fundação Euclides da Cunha (FEC), and Universidade Federal Fluminense (UFF). The members of the Scientific Committee were: Mário Folhadela Benevides (COPPE- UFRJ), Fa ́bio Bertato (CLE-IFCH-UNICAMP), Jean-Yves Béziau (UFRJ), Ricardo Bianconi (USP), Juliana Bueno-Soler (UFABC), Xavier Caicedo (Universidad de Los An- des), Walter Carnielli (CLE-IFCH-UNICAMP), Oswaldo Chateaubriand Filho (PUC-Rio), Marcelo Esteban Coniglio (CLE-IFCH-UNICAMP), Newton da Costa (UFSC, President), Antonio Carlos da Rocha Costa (UFRG), Alexandre Costa-Leite (UnB), I ́tala M. Loffredo D’Ottaviano (CLE-IFCH-UNICAMP), Marcelo Finger (USP), Edward Hermann Haeusler (PUC-Rio), Décio Krause (UFSC), João Marcos (UFRN), Ana Teresa de Castro Martins (UFC), Maria da Paz Nunes de Medeiros (UFRN), Francisco Miraglia (USP), Luiz Car- los Pereira (PUC-Rio and UFRJ), Elaine Pimentel (UFMG), and Samuel Gomes da Silva (UFBA). The members of the Organizing Committee were: Anderson de Araujo (UNICAMP), Walter Carnielli (CLE-IFCH-UNICAMP), Oswaldo Chateaubriand Filho (PUC-Rio, Co- chair), Marcelo Correa (UFF), Renata de Freitas (UFF), Edward Hermann Haeusler (PUC- RJ), Hugo Nobrega (COPPE-UFRJ), Luiz Carlos Pereira (PUC-Rio e IFCS/UFRJ), Leandro Suguitani (UNICAMP), Rafael Testa (UNICAMP), Leonardo Bruno Vana (UFF), and Petrucio Viana (UFF, Co-chair). (shrink)

Debates concerning philosophical grounds for the validity of classical and intuitionistic logics often have the very nature of proofs as a point of controversy. The intuitionist advocates for a strictly constructive notion of proof, while the classical logician advocates for a notion which allows the use of non-constructive principles such as reductio ad absurdum. In this paper we show how to coherently combine logical ecumenism and proof-theoretic semantics $$\boldsymbol{\mathrm{PtS}}$$ by providing not only a medium in which classical and intuitionistic logics (...) coexist, but also one in which their respective notions of proof coexist. Intuitionistic proofs receive the standard treatment of $$\boldsymbol{\mathrm{PtS}}$$, whereas classical proofs are given a semantics based on ideas by David Hilbert. Furthermore, we advance the state of the art in $$\boldsymbol{\mathrm{PtS}}$$ by introducing a key contribution: treating the absurdity constant $$\bot$$ as an atomic proposition and requiring all bases to be consistent. This treatment is essential for the obtainment of some ecumenical results, and it can also be used in standard intuitionistic $$\boldsymbol{\mathrm{PtS}}$$. Additionally, we employ normalization techniques to demonstrate the consistency of simulation bases. These innovations provide fresh technical and conceptual insights into the study of bases in $$\boldsymbol{\mathrm{PtS}}$$. (shrink)

Much has been said about intuitionistic and classical logical systems since Gentzen’s seminal work. Recently, Prawitz and others have been discussing how to put together Gentzen’s systems for classical and intuitionistic logic in a single unified system. We call Prawitz’ proposal the Ecumenical System, following the terminology introduced by Pereira and Rodriguez. In this work we present an Ecumenical sequent calculus, as opposed to the original natural deduction version, and state some proof theoretical properties of the system. We reason that (...) sequent calculi are more amenable to extensive investigation using the tools of proof theory, such as cut-elimination and rule invertibility, hence allowing a full analysis of the notion of Ecumenical entailment. We then present some extensions of the Ecumenical sequent system and show that interesting systems arise when restricting such calculi to specific fragments. This approach of a unified system enabling both classical and intuitionistic features sheds some light not only on the logics themselves, but also on their semantical interpretations as well as on the proof theoretical properties that can arise from combining logical systems. (shrink)

Heidegger with Derrida: Being Written attempts, for the first time, to think Heidegger's philosophy through the lens of Derrida's logocentric thesis, according to which speech has, throughout the history of metaphysics, been given primacy over writing. The book offers a detailed account of Derrida's arguments about the debasement of writing, an account that leads to a new definition of writing, conceiving it epistemically, rather than linguistically. Heidegger's analysis of the gaze and critique of the modern subject are shown to have (...) logocentric features. This surprising conclusion entails that Heidegger is well within the metaphysical tradition, which he labored so intently to overcome. The book sheds new light on the philosophical roots of Heidegger’s involvement with Nazism, arguing that his hierarchical thinking--the hallmark of logocentrism and metaphysics—condones violent differentiation between the ‘proper’ race and the Other. (shrink)

What affinity one should draw between a philosopher's life and their philosophy? Heidegger excludes biography from the framework of philosophy, whereas Nietzsche identifies it as its innermost core. Derrida appears to align with Nietzsche, treating the philosopher's biography as a subject of discussion that is no less legitimate than his philosophy. Yet what about Derrida himself? Does his stance entail a performative dimension? In his early writing, Derrida's life remains outside of his philosophy. Yet the unveiling of the vicissitudes of (...) his biography in his late writing enables tracking down the biographical source of his immense corpus. Although his biography is not explicitly addressed in his early writing, it serves as its concealed origin, first and foremost of one of its key concepts – the supplement: About a year before Derrida's birth on 15 July 1930, his mother gave birth to an older brother who died prematurely at three months of age. Derrida's arrival into the world was thus marked by his indelible role as a replacement, a supplement to the dead brother. This constitutive experience should be understood as Derrida's symptom, one that determined the trajectory not only of his life, but also of his writing. (shrink)

Este ensayo trata de explicar qué es la historia cultural de la ciencia y apunta algunos de los problemas para su correcta definición y demarcación. Destaca algunos términos clave (prácticas y representaciones) y algunas orientaciones significativas (lo visual, lo material, lo simbólico) en el desarrollo de un área de estudios que puede contribuir a entender la ciencia como cultura.

Carrying out analyzes of qualitative master's and doctoral research continues to be a great difficulty for researchers in training. Thus, in this writing I present an itinerary for documental studies of public policies, scientific and literary texts, based on the Ricoeurian hermeneutics of discourse, text and ideology, based on two works by the philosopher, several articles to validate the interpretive procedure; and the dialogue with contributions from the gestalt clinical discourse, as the main application of the proposal is in the (...) field of Psychology and health studies. In the script I present a dynamic structure composed of three interconnected steps: identification; b) general and specific structure; c) hermeneutics of discourse. As an illustration I apply the itinerary to a poetic text. I conclude that the script allows, in the work of interpretation, to establish the distance from belonging and to overcome the intention of what the author intended to say. (shrink)

The identification of writing with democracy; writing’s infertility, bastardy, orphanhood, marginality, distance from truth and presence; writing as promiscuous; written discourse as sorcery; association of sophistry with the archive, mnemotechnics, simulation; visual arts, in being inherently mimetic and deceptive, are forms of writing; modes of discourse identified with writing—sophistry, poetry, the visual arts—are philosophy’s Other; analogy between the polis and oral discourse, between expulsion of the pharmakos from the polis and expulsion of writing from ‘the polis of discourse’; philosophy’s claim (...) to exclusive possession of knowledge and truth; condemnation of mimetic art as a sterile prosthesis that produces only a semblance of truth; the corrupting, contaminating effects of poetry (representing written discourse in general, and the entire order of the sign) warrant its banishment; hierarchy of proper and improper discourse; politicization of the discursive hierarchy; two traditional approaches to art and the political: harnessing art to serve the political, and banishing art; Heidegger’s third way: the polis, and art, are sites of Being’s appearance; ontological affinity between poetry and place; Heidegger’s inversion of the Platonic account of the poetry–politics nexus: poetry as founding the political; poetry as giving the gift of a dwelling place; man’s battle, using language and art, to win a dwelling place within Being. (shrink)

This chapter investigates the practice of income smoothing in microfinanceMicrofinance institutions (MFIs) and some factors that can be considered as influencing this reality, including the recognition of loan loss provisions (LLP). The analysis is conducted on a global panel data of 1833 MFIs in 112 countries for the period 2003–2019, using a two-step methodology. First, considering the coefficient proposed by Eckel (1981), data are obtained suggesting that 70.3% of the MFIs in the sample tend to smooth their results. In a (...) second step, based on estimates from a static panel model, we obtain empirical evidence that MFIsMicrofinance institutions (Mfls) tend to use LLP for income smoothing purposes. Contrary to expectations, the 2007 financial crisis does not significantly affect the constitution of LLP. Additionally, the results seem to suggest a significant negative impact of the financial crisis on the practice of income smoothing through LLP. On the other hand, the presence of women on the boards of directors of MFIs does not seem to inhibit the use of LLP for the purpose of smoothing results. (shrink)

It is well known that Emmanuel Levinas places the ‘other’ at the heart of his phenomenology, as an agency the relation toward which constitutes subjectivity. As such, the Levinasian other is deprived of violence, and it is identified with the figures of the foreigner, the orphan, and the widow. The only resistance the other could muster against the violence directed at him/ her, argues Levinas, is what he terms as the resistance of lack of resistance. This article aims at questioning (...) this premise. Is the other indeed deprived of any violence? The readings of Derrida, Sartre, Foucault, Agamben, Freud, and Lacan can prove otherwise: either the other is equipped with contingent violence, in accordance with its intentions, as Derrida argues; or it is equipped with a priori violence, administered through the gaze, as Sartre shows. The violence of the other is linked to the violence of identity, as that which alienates the self from itself by depriving it of its fluctuating heterogeneity, whatever name it assumes. (shrink)

Writing consciousness, being intelligence, is identified with Russia and America; non-writing consciousness, being spirit, is identified with Germany; writing consciousness as animality; poetry provides access to Being, traditional philosophy causes forgottenness of Being; two kinds of people: metaphysical man (man as subject) and pre-metaphysical man (man as Dasein); spirit’s fall and degeneration into intelligence (extension, number, the Reckoning Order of Representation); modern consciousness, vulgarity, the masses; spirit as true and proper, intelligence as semblance; originary spirituality vs. modern culture; spirit is (...) holistic whereas intelligence is fragmented; world and worldlessness; modern consciousness as improper, unhuman, devoid of Being, as falsified spirit; originary spirit as resolute attunement to Being; Trakl’s poetry: Heidegger’s ontological reading of ‘apartness’ as the aletheic space; the call of Being as a summons to ownmost selfhood; the distinction between spirited and spiritual; rejection of the metaphysical–Christian understanding of spirit; pre-metaphysical spiritedness as flame, as being outside, as Dasein’s ek-static ek-sistence, as enflaming consciousness; writing consciousness as metaphysical spirituality, as framing, as reification; the receptiveness of the flaming and encountering gaze; withdrawal to apartness as the shedding of falsified spirit; schism: the decomposed kind (metaphysical man, modern man, man as subject), vs. the proper, unborn kind that withdraws to apartness; withdrawal to apartness as returning to the originary Occident; apartness’ gathering force is the unifying force of Ereignis; unifying difference; post-metaphysical man’s return to the human essence; the German people is the sprit-restoring race; philosophy as fundamental ontology; our Dasein; the event of history; transformation of the call of Being into the call of history; German nationalization of spirit, the question of Being, even humanness itself; Germany’s historical mission: saving Europe–the Occident, humanity–from spirit’s degeneration and the looming threat from the outside; Russia and America as technological pincers, Marxism on one side, positivism on the other; Heidegger’s opposition to communism and capitalism; demonization and de-humanizing of Russia and America; the human and the animal; Russia and America as a metaphor for Germany’s Other; Heidegger’s guilt; Heidegger’s Nazism; Plato and Heidegger on the pharmakos; Russia and America as Heidegger’s pharmakoi; metaphysics and Heidegger’s Nazism; the dream of purity and Heidegger’s logocentric racism. (shrink)

In contrast to the view of art as mimesis, art is also linked by Plato to poiesis, meaning creation and production. From a Marxist point of view, the artist is driven by the impulse for production. Heidegger too links art to productivity, albeit for different reasons: what is worked out in the artwork is viewed phenomenologically as disclosure in the space of aletheia. It is thus possible to say that what is worked out in the artwork is the work of (...) hospitality. In contrast to Levinas, who situates hospitality in the ethical domain, the current discussion situates it in the aesthetic domain. This re-situating of the event of hospitality opens up an entirely new perspective on art—that of aesth-ethics—the initial contours of which are traced in this book. (shrink)

In attempting to offer a proper verbalization of Anselm Kiefer’s picture Your Golden Hair Margarete—as a visual realization of Paul Celan’s poem “Death Fugue”—what should be taken into account is not only the picture’s visual appearance but also its secret, which revolves around the Judeo-German differend. The values of gold and origin present in the picture are related exclusively to Margarete, as a delegate of the German people dwelling within the sacred in-between space opened up between earth and sky. The (...) German people are also in full possession of the value of fire, as a poetical metaphor of the German soul, identified with the non-metaphysical, transgressive ek-sistence of Heidegger’s collectivized Dasein. Inversely, the value of ashes is related to Shulamith, as a delegate of the Jewish people, who lack a dwelling space of their own and are dependent on the whims of the “Meister from Germany.” Although Shulamith is absent from the picture, she is hosted within it as a spectral presence that continues to haunt Germany. Kiefer’s picture could thus be portrayed from an ethical perspective as a site of spectral hospitality hosting the absent Shulamith. (shrink)

The primordial meaning of Being; Being and beings; the hermeneutic character of Heidegger’s philosophical interpretation; presence, presencing, and the sway of presence; time, form, and limitation; apeiron as resistance to limitation; reification as dissembling; the contamination of pure presence by permanence and demarcation; inwardness and purity; the proper and the improper; the sway of presencing as justice, improper presence as injustice; whiling as an impossible possibility; the ontological ethic of responsiveness to whiling; reification as disorder; disorder and its overcoming are (...) integral to order; hierarchical differences between whiling presence and reified presence, proper and improper, inside and outside; the radiant realm of aletheia, the unconcealed; the ontological difference and the aletheic space; the divine and the uncanny; the face as mask and idol; the order prior to order, the other of the Other; reification and the metaphysical conception of Being; the forgottenness of Being. (shrink)

Condição humana foi afetada de modo polarizado desde que o projeto iluminista consolidou rupturas entre o senso-comum, a fé, instituindo a ciência e a racionalidade cognitiva como parâmetros balizadores das concepções binárias de sujeito e de intervenções clínicas em contextos de saúde mental. Atualmente a internet e as Tecnologias de Informação e Comunicação adensam o afastamento holístico da condição humana, ao instituir as redes sociais virtuais como meio de ideais de sujeitos. Convive-se com as teses de “morte do sujeito”, a (...) ênfase ao parâmetro da imagem, a dificuldade em lidar com a diferença, recusa ao diálogo e afirmação da intolerância. Assim, consideramos imprescindível retomar o debate dos aportes da fenomenologia Husserliana e Heideggeriana como referências para repensar nossa condição humana e contribuir para que os profissionais de saúde reencontrem o mundo da vida como start para construir, nos diversos contextos e instituições de atenção à saúde mental, práticas clinicas pautadas na vivencia e não na representação. (shrink)

Disclosure as preservation of concealment; falsity is a fundamental aspect of truth; the originary status of contamination; Being’s fate: the necessity of the metaphysical ob-ject, writing, and technology; Heidegger’s anticipation of Derrida’s supplement: metaphysics as a trace of Being’s forgotten meaning; Heidegger’s belief that ultimately, Being will disclose itself as a simple signified; logocentric narrative of Being’s loss and fall; irreconcilability of writing and Being; two kinds of Being, of presence, of writing, of consciousness, of man, of nations; persistence of (...) the proper/improper divide in Heidegger’s thought; Heidegger’s conception of proper presence and consciousness inverts the Platonic–traditional metaphysical conception; affinity between Nietzschean and Heideggerian attempts to transgress metaphysics; Heidegger shares Plato’s dream of pure presence; preservation of purity entails expulsion of the Other; Derrida’s deconstruction of propriety; the ethical imperative to acknowledge originary contamination. (shrink)

In reading Benjamin’s essay on Kafka, it could be inferred that the confrontation with the Law of the Father is the axis of both Kafka’s life and of his storytelling. This is evident in the division of his literary world into two opposing worlds: the first is that of the home and the office inhabited by a violent father, who is joined by clerks and scriveners. The second is the world of the swamp, overtaken by nameless, primordial forces and populated (...) by exiled sons, as well as by animals. These include Odradek, the protagonist of “The Cares of a Family Man.” Following Marx, Adorno, and Agamben, Odradek is portrayed as a complex entity, residing on four levels of economy: It is a signifier in the economy of signification; a living being in the libidinal economy; an object in the economy of commodities; and a stripped object in the economy of utilization. On each of these levels, Odradek is seen as a disruption of the economy. Odradek could thus be viewed as a site of the hospitality of the economy’s Other, the rav. As the rav’s delegate, Odradek is a bone in the throat, resisting assimilation into any given economy. (shrink)

Estudo qualitativo exploratórios de literatura cientifica sobre ansiedade em estudantes brasileiros, objetivando identificar fatores relacionados ao desenvolvimento da ansiedade patológica. Os textos foram analisados e agrupados de acordo com análise de conteúdo. Entre os resultados encontramos o enfoque relacional que impacta o self e surge no contexto socioeconômico. Destacamos como agentes que contribuem para a ansiedade: exigência de responsabilidade e autonomia; preocupações com o futuro; não ter tempo para o lazer, ausência de familiares; ser mulher e ser homossexual. Concluímos que (...) o modelo de ensino praticado na universidade causa pressão psicológica pela grande diferença da experiência pedagógica no secundário. Completamos que a Universidade requer promover intervenções que visem o desenvolvimento emocional e cognitivo dos estudantes para que desenvolvam seu método de estudar mais eficiente, lidar melhor com suas dificuldades, e gerar estratégias para lidar com elas, além de organizar o planejamento tempo reservando horas para atividades de lazer e de interação social. (shrink)

Derrida on Heidegger’s opposition, in Being and Time, to the metaphysics of subjectivity, Heidegger’s notion of man as asking the question of Being, as ek-sistence, as leaping beyond the ontic to the ontological; Heidegger’s rejection of notions, such as consciousness, soul, and spirit, associated with the metaphysics of subjectivity; Derrida on Heidegger’s celebration of spirit in the 1933 “Rectorship Address,” and his ongoing inquiry into spirit from that point on; spirit as the ‘flaming hearth’ of Heideggerian discourse; Heideggerian spirit’s connection (...) to the question of Being, to world, to earth and blood, to resoluteness; Derrida on spirit in Heidegger’s readings of Schelling and Hölderlin; Derrida’s deconstructive reading of spirit in Heidegger’s essay on Trakl; spirit as identified with doubling, difference, and writing; the blurring of Heidegger’s hierarchical distinctions between spirit’s inside and outside, proper and improper spirit, spirit as air and spirit as fire; metaphysical spirit as an ineluctable ghost that haunts Heidegger’s attempts to escape it; spirit as trace, as différance; despite deconstructing the elements of Heidegger’s thought on spirit, Derrida avoids deconstructing its overall logocentric structure; Derrida avoids linking the various steps in Heidegger’s argument for the animality of Germany’s Other; Derrida avoids uncovering the underlying metaphysical structure of Heidegger’s discussion of spirit, and its political consequences; Derrida avoids linking Heidegger to Nazism directly; Derrida avoids acknowledging Heidegger’s guilt; Derrida’s appropriation of Heidegger’s arguments for his own philosophical purposes: to show how Heidegger’s reflections on origin lead to Derrida’s différance; Derrida avoids acknowledging the metaphysical nature, hierarchical structure, and violence, of Heidegger’s thought on difference; Heidegger does, yet doesn’t, transgress metaphysics: his hierarchy of differences retains propriety as a metaphysical value; hierarchical thinking is manifest even in Heidegger’s 1953 essay on Trakl, though couched in eschatological language; failure of Derrida’s putative extrication of the Trakl essay from the racist context of Heidegger’s thought on spirit. (shrink)

Matching in observational studies faces complications when units enroll in treatment on a rolling basis. While each treated unit has a specific time of entry into the study, control units each have many possible comparison, or “pseudo-treatment,” times. Valid inference must account for correlations between repeated measures for a single unit, and researchers must decide how flexibly to match across time and units. We provide three important innovations. First, we introduce a new matched design, GroupMatch with instance replacement, allowing maximum (...) flexibility in control selection. This new design searches over all possible comparison times for each treated-control pairing and is more amenable to analysis than past methods. Second, we propose a block bootstrap approach for inference in matched designs with rolling enrollment and demonstrate that it accounts properly for complex correlations across matched sets in our new design and several other contexts. Third, we develop a falsification test to detect violations of the timepoint agnosticism assumption, which is needed to permit flexible matching across time. We demonstrate the practical value of these tools via simulations and a case study of the impact of short-term injuries on batting performance in major league baseball. (shrink)

Dasein; the aletheic space as the space of human attunement to Being; freedom as relatedness to Being, as letting beings be, without mastery or appropriation, as congenial engagement with beings; dual (active/passive) conception of the gaze; the gaze, the divine, and Being, are names for the aletheic space; gazing, encountering, engaging with the Other; gazing and seeing; the intentionality of sight; human vision as responsiveness to Being’s gaze; knowledge is constituted by responsiveness to Being’s solicitation; modernity’s conception of the gaze (...) as the reflexive act of a sovereign subject, an act that doubles beings by representing them; Heidegger’s critique of the modern conception of gaze; two kinds of gaze corresponding to two human types, Greek man and metaphysical man; the relation between metaphysics and modernity, between encountering and conquering; egoism, subjectivity, and selfhood; man as zoon logon echon and as animal rationale; Heidegger’s reading of the cogito; representation as imposing the subject’s calculative, numeric, measures on the represented thing; modernity’s assumption that nature is configured in measures accessible to human understanding (mathesis universalis); the violence of representation: appropriation of the represented thing for the sake of affirming the representing thing (the subject); modern consciousness as reifying, as self-consciousness; representation and the I; modernity identifies Being with representedness; Heidegger’s reading of Protagoras’ ‘man is the measure’ dictum; Protagoras’ “measure” does not originate in man, but in belongingness to the aletheic space, which entails self-delimiting in line with Being; mindfulness and be-ing; two kinds of thinking; two kinds of consciousness; two kinds of man. (shrink)

This paper explores the practices of auditors in a non-Western cultural environment. Drawing on Alasdair MacIntyre’s virtue ethics framework and narrative interviews with twenty Tunisian auditors, we investigate how auditors reconcile their duty to independence with the expectations of a kinship economy. Additionally, we explore how institutions—such as professional oversight bodies—play into this reconciliation. We find that, although auditors may pursue a telos at odds with international auditing standards, the purpose that these auditors serve is congruent with their moral tradition. (...) That is, rather than positioning themselves as objective arbiters of financial reporting, these auditors position themselves as guardians of their auditees. While this revised position engenders conduct that may appear to violate their independence, our auditors’ practices are congruent with the virtues of justice, courage, and honesty, as they conceive of them in the context of a Tunisian moral tradition. This study makes two main contributions to the literature. First, we provide empirical evidence into the ways in which auditors redefine independence in the context of a kinship economy. Second, we demonstrate that, when auditing local firms, auditors apply a version of professionalism that emphasizes community-oriented care over objectivity. (shrink)

Logocentrism in Heidegger’s thought; language as proximity to Being; the privileging of the phonic; Being/the voice of Being as the transcendent signified; metaphorics of the voice as expressing man’s relation to Being; the hand and the thing: human action as bringing about presencing; the hand and the gaze as the site of the disclosure of Being; theoretical and practical comportment toward Being; equipmental totality, concerned engagement with equipment, utilitarian purpose; work, handwork, and world; theoretical gazing attunement vs. practical manual attunement; (...) the hand as the locus of humanness; the hand and the word; language and poetry as paradigmatic presencing; signification as pointing toward presencing; handwriting as a manual gesture of sending forth into presencing; handwriting as imparting form without reification; condemnation of machine-writing as derivative, concealing, and alienating; technology and the forgottenness of Being; mechanization, imprintment, reification, contamination; the logocentric divide between handwriting and mechanical printing; the encountering gaze, with its emphatic limitation, vs. the conquering gaze’s un-emphatic limitation; writing as the conquering gaze, as reifying representation, as contamination of the aletheic space; writing as human doubling of Being that causes loss of Being; the other consciousness and the other writing afford access to Being; the possibility of the infinite’s appearing within the finite; writing as limitation, as the masking of beings; giving and taking: openness to the Gift; authentic and inauthentic handiwork and thought; proper thought gives Being the freedom to bestow its Gift; metaphysical man and pre-/post-metaphysical man; openness to the Gift, humanness, animality. (shrink)

Keats’ poem “Ode on a Grecian Urn” is an ekphrasis—a verbal description of a visual artwork. In contrast to life at its climatic moment, as embodied by ecstasy, the urn archives it in its petrifying economy of representation. The tension between the dead signifier and the living signified is masterfully expressed in the image of the pair of lovers, captured on the urn in the pregnant moment preceding their kiss. Having remained silent throughout the poem, in the concluding verse the (...) figure of the urn suddenly begins to speak, stating: “Beauty is truth, truth beauty.” The fact that it speaks means that this petrified entity arises like a phoenix from the order of the signifier and comes to life. It is a hybrid entity—dead yet alive, or alive yet dead—suspended between life and death, signified and signifier. The poem should thus be considered as a masterpiece not only because of the short philosophical treatise condensed into its five verses, but also because of the masterful event of hospitality unfolding within it. Life and desire are hosted in the signifier’s Valley of Death, pervading it with their spectral presence. (shrink)

Ensaio sobre a compreensão do corpo baseada em autores que dialogam com a fenomenologia e a gestalt-terapia. Crítica ao distanciamento entre vida cotidiana, senso comum e ciência baseada no modelo natural. Na concepção fenomenologica o conceito de “mundo da vida” permite diferenciar um corpo vivo, um Leib, de um corpo não vivo Körper. E o corporar é um dos modos de ser do Dasein. Em Gestal-terapia o conceito de todo aplicado a percepção e a vivência do corpo contribui para a (...) compreensão de nós não temos um fígado e um coração, nós somos fígado, coração, cérebro, e assim por diante. Nós não somos partes, e sim uma coordenação muito sutil que configura um corpo A superação das dualidades é necessária para o reconhecimento da corporeidade na experiência individual de passar do apoio ambiental para o auto apoio, na medida em que criamos e realizamos contatos integrados. (shrink)

Beuys’ “Fat Chair” features a lump of fat placed on a chair. The fat is a delegate of the violence of the rav, whereas the chair is the delegate of the violence of culture. The chair thus hosts the rav’s violence within the framework of the violence of culture. The fat’s alterity assumes a spectral quality, as it is not real, natural, fat but only a vestige of it, processed by the food industry and trimmed into the shape of a (...) triangle. In the Israeli artist David Brailovsky’s artwork “The Ice Keeper,” the precultural element is consolidated in the form of ice, whereas the cultural element assumes the form of the two hands holding the ice. The ice commemorates the pre-Zionist existence of Jaffa. A binary structure is also apparent in Beuys’ performance “I Like America and America Likes Me.” The precultural element assumes the guise of the coyote, a totem animal pertaining to Native American existence that carries a therapeutic charge aimed at healing capitalist-stricken America. The chapter’s last section follows Freud’s interpretation of the Wolf-Man’s dream, in an attempt to see the dream as a site of the hospitality of the rav that is equal to art. (shrink)

The film The Survivalist portrays a dystopic world, wherein the most valuable asset is seeds. The 'seeds' metaphor applies both in the context of agriculture and in that of fecundity. The Survivalist's hostile hospitality toward a pair of nomads -- a mother and her daughter -- results in the pregnancy of the latter. In the last raid on his compound, the Survivalist allows the daughter to escape at the expense of his own life. This sacrifice manifests a severe critique against (...) the preference given today to the well-being of the individual at the expense of the survival of the species. (shrink)

The notion of the unhomely (Unheimlich) has become familiar to the point of being taken for granted. Philosophy should thus question the seemingly obvious meaning of this term, whose investigation shows it to be grounded upon a negation of a negation. The first negation is the negation of the primordial being (rav) by the economy, comprised of the Greek terms “house” (oikos) and “law” (nomos). The rav’s pre-economic being is exemplified by the figure of the mayfly in Rilke’s Eighth Elegy, (...) which dwells within the world without any barrier in the form of an egg or a womb that could have separated it from the world. The phenomenon of the unhomely can thus be seen as a re-eruption of primordial being after it has been negated by the economy. This eruption should thus be considered as a negation of a negation, and hence as an event of hospitality in which what is most alien is hosted within the confines of the known and the familiar. This hospitality of the entirely Other is apparent in Israeli artist Sigalit Landau’s work “Shelter.” What reappears in this artwork is the negated Jewish extinction anxiety at the heart of a self-affirming Zionist existence. (shrink)

Because the agriculture/food sectors appear to be driven by short-term economic and political forces, cheap energy, and agricultural-chemical technologies, waste and environmental/social problems in the agricultural/food sectors are estimated to cost the nation at least $150 billion per year. Most of the waste and environmental/social problems can be eliminated through better resource management policies and the adoption of sustainable agricultural practices.

A comunicação científica divulgada pela CompleXitas carrega nas camadas de seu campo semântico os significados de Renovar-se e Germinar. No âmbito gramatical os signos apostos neste editorial são sintaticamente delineados como verbos. Estes fundamentos estão presentes no volume 6/1/2022 na ação de manter o periódico como um dos canais de divulgação nos horizontes da Interdisciplinaridade, Fenomenologia e Hermenêutica. Além de agir é necessária a vida humana avaliar o percurso existencial para manter o curso da vida justa e boa a todos; (...) igualmente, em um periódico científico a avaliação favorece parâmetros para manter as premissas que o sustentam e atualizar os suportes. Estes preceitos permeiam o intervalo ocorrido entre as publicações. (shrink)

Derrida’s logocentrism thesis, tenability of the Derridean project; phonocentrism; metaphysics and hierarchies; debasement of writing; history of the debasement of writing; the order of the sign; privileging of the phonic; the order of the sign as metaphysics’ Other; soul writing and physical writing; analogy between the soul and the book; writing as enfixing, writing as mimesis; painting as writing’s double; writing as reifying representation and limitation; the ranking of signifiers by their proximity to truth and presence; writing as sorcery; living (...) memory and dead memory; writing as alien to the soul; ontology of writing; the mnemic space (living memory) as the aletheic space; writing as contamination of the aletheic space, as concealment, as forgottenness, as death. (shrink)

Deconstructing the Platonic presence/sign, memory/archive hierarchies; the Derridean situation; memory’s inherent contamination by writing; the metaphysical pipedream of purity and pure presence; originary impropriety; deconstruction of metaphysics’ constitutive dyads; the sign as supplement; the logic of alterity; original difference, trace, and doubling: violence of difference and violence of identity; metaphysics’ exclusion of the Other, Derridean repatriation of the Other; extending hospitality to the sign; deconstruction of selfhood; from binarity to doubling; contamination as ethical; writing as omission, absence, reduction, castration; the (...) ethical imperative to write. (shrink)

Este artigo busca apresentar de forma concisa o denominado Problema da Indução em David Hume e Thomas Reid. Em Hume, tem-se a recusa profunda de os raciocínios indutivos serem fruto ou resultado de um processo racional. No entanto, em Reid, para além de uma recusa em um processo dito racional, há o apelo àquilo que este chamou de princípios constitutivos da mente humana. Hume apela a um ceticismo epistemológico no qual se viu enredado, ao passo que Reid opta por um (...) caminho diferente, em que o raciocínio indutivo decorre de princípios com os quais a mente humana opera constitutiva e originariamente. Vale ressaltar que a utilização de um pensador como Reid em contraposição a Hume foi feita justamente pelo fato de o contemporâneo Problema da Indução ter sido objeto de reflexão e suscitar, assim, respostas diferentes de ambos filósofos. (shrink)

Burning fossil fuel in the North American continent contributes more to the CO2 global warming problem than in any other continent. The resulting climate changes are expected to alter food production. The overall changes in temperature, moisture, carbon dioxide, insect pests, plant pathogens, and weeds associated with global warming are projected to reduce food production in North America. However, in Africa, the projected slight rise in rainfall is encouraging, especially since Africa already suffers from severe shortages of rainfall. For all (...) regions, a reduction in fossil fuel burning is vital. Adoption of sound ecological resource management, especially soil and water conservation and the prevention of deforestation, is important. Together, these steps will benefit agriculture, the environment, farmers, and society as a whole. (shrink)

What draws together the gathering of the various entities presented in the book is none other than the event of hospitality. These entities all act as hosts, while simultaneously being hosted: hosted by the economy of art, they host the utterly Other—the rav. As such, these entities point to another way of thinking about the work undertaken in the work of art. This thinking is related to the event of hospitality as it is being eventuated within the work. What is (...) at stake is a new aesthetic criterion that ties the greatness of the artwork to the extent of the hospitality eventuated within it. The time has come to call for the formation of a new discourse, which will be dedicated to hospitality in art. It is thus that aesth-ethics will replace ethics as prima philosophia. (shrink)

Heidegger and Derrida; the deconstructive enterprise; logocentrism and Heidegger’s metaphysics; Derrida’s stance vis-à-vis Heidegger’s logocentrism; writing and its denigration; writing in the broad sense (ontological writing); writing as contamination of presence, Being, and the aletheic space; Heidegger and Plato; the notion of the proper; writing as contamination of the proper.

Art’s power over its viewers is attested to in Rilke’s poem “Archaic Torso of Apollo.” Rilke underscores the statue’s vitality and movement, especially noticeable in the eyes and sexual organ. The gaze hosted in the torso is what endows it with life and movement. The statue sees because it is simultaneously seeing and being seen. What gazes from it is the gaze of the rav, hosted in the statue. The statue not only sees but also speaks: “You must change your (...) life.” This is an ethical command, originating in the sovereignty of the rav. Here ethics is morphed into aesth-ethics, by displacing the event of hospitality from the face of the other to art. Art thus possesses an interpellative character. Yet interpellation in Rilke’s poem is not the same as that defined by Althusser, as it is performed not in a political or religious domain but in the domain of art. Althusserian interpellation is inclusive, validating the subject’s identification with the order. Rilkean interpellation is exclusive, ousting the subject from the order. Rilke is given a double role, both as a witness to the event of the rav’s hospitality and as the one attesting to this event in his poem. (shrink)

Apesar das grandes transformações do conhecimento, o século XVI conservou numerosos produtos de fantasia que desempenharam uma influência considerável sobre os viajantes e navegadores. O encontro com mundos desconhecidos ou pouco conhecidos fez-se muitas vezes através de categorias mentais anteriormente estabelecidas. A lenda do Paraíso Terreal continuava activa na literatura cristã e teve grande popularidade nessa época. Como figura de estilo ou como firme convicção, os navegadores e os autores descreveram mundos como se fossem jardins edénicos. As imagens transmitidas reflectem (...) o modo como a estrutura mental e cultural dos viajantes filtrava as informações recolhidas. Fruto da «utensilagem mental» dos narradores, o Paraíso surge como um conceito nostálgico, revelando-se, nas suas diversas representações, como um local privilegiado, aprazível, provido de todas as riquezas da criação, de clima ameno e terra fértil, sem enfermidades nem tristezas, repleto de aromas, cores e melodias de encantar, onde tudo se harmonizava na felicidade e imortalidade dos seres. É a criação de uma maravilha, construída fora da realidade que existe «para além das palavras» que lhe dão vida e revelam as ansiedades, e as várias maneiras de ver o possível e o impossível. (shrink)

The question of hospitality is the most pressing question in contemporary thought: How can we host that which is utterly Other, that which resists all conceptualization, and thus disrupts the proper course of thought? In the current book, the discussion of hospitality is given a new conceptualization, and extended to the field of aesthetics: the event of hospitality does not occur in the face-to-face encounter with the other person, as Emmanual Levinas conceived of it, but rather in the encounter with (...) the work of art itself. Writing about the event of hospitality—as it is eventuated in art—involves subverting the traditional precedence of theory over practice. This subversion is also evident in the indifference to traditional distinctions, such as those between poetry and visual art; modern art and classical art; international art and local art. Moreover, most of the artworks considered throughout are hybrid in character: they are suspended in the space between the visual and the verbal, whether they involve the verbal representation of a visual object (as in Rilke’s poem “Archaic Torso of Apollo”), or a visual representation of a verbal object (as in Anselm Kiefer’s work “Your Golden Hair Margarete”). The consideration of these and other works come together to give rise to a novel and original discourse on art that is termed “Aesth-ethics,” and which is presented for the first time in this volume. (shrink)

A representação em gravura de D. Isabel de Aragão não pode dissociar-se do processo político- -devocional que rodeia primeiro a memória e depois a formalização do culto da insigne soberana e do papel outorgado à gravura na comunicação de ideias e formas numa sociedade onde a sua circulação é necessariamente limitada. Com efeito, se os ritmos do processo canónico e da própria divulgação do culto seguem de perto os avatares do poder real – num processo reconhecível, de múltiplas formas, entre (...) os alvores do século XVI e o declinar do século XVIII –, a produção imagética em torno da devoção à Rainha Santa e, dentro dela, a produção gravada (necessariamente dependente dos progressos dos meios tipográficos) permitem acompanhar, em termos genéricos e conjunturais, esse mesmo ritmo afirmativo de um culto que se revelaria estrutural na afirmação de valores centrais à dimensão nacional e à projecção exterior da soberania e que o próprio estatuto régio da sua titular favorecia. Neste contexto, a projecção em gravura da devoção à solícita e caridosa Rainha, ilustre pelo sangue e pelas obras, constitui, inegavelmente, um objecto do maior interesse, não somente no domínio da História da Arte, mas no da própria História. (shrink)