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Especismo, consumo em massa e pandemia da COVID‑19: Uma abordagem à luz dos direitos dos animais não‑humanos
No full textO presente artigo objetiva demonstrar a relação da pandemia da Covid-19 com o especismo e consumo em massa à luz dos direitos dos animais não-humanos sobre a perspectiva ecocentrica, utilizando-se do princípio moral da igualdade na consideração dos interesses
Desafios da Fraternidade: O pressuposto antropo-falogocêntrico em questão Repensando o humano e o humanismo com Lévinas e Derrida
Get PDFAware that the greatest challenge today posed to the responsibility of (philosophical) thought is to rethink the assumptions of (carno‑phallo‑logo‑centric) western civilization, Desafios da fraternidade seeks, at first (cf. § 1 Challenges of fraternity), to highlight the risks and challenges of the, nevertheless, beautiful dream of fraternity: it does so by stressing the anthropocentric‑humanist or, more precisely, anthropo‑phallo‑logo‑centric assumption: an assumption established by the (self‑)proclamation sovereignty of the human‑man and, ipso facto, in the dual (and hierarchical) opposition man‑woman and man‑animal – a dual opposition from which some of the most pressing concerns that are on the order of the day emerge: from the so‑called gender equality to environmental issues, from animal life to those of tele‑technologies and globalization.Secondly (cf. § 2 The challenges of E. Lévinas’ ethical fraternity), it will be shown how, in the course of its long history, whose emergence and whose anthropo‑onto‑theo‑logical profile is very briefly recalled (cf. § 1), the idea of fraternity may not necessarily be linked to natural, biological, literal, genetically or sexually determined fraternity ‑ beyond its dominant scheme, and therefore already in a certain rupture of tradition (but still) in the patriarchal tradition, fraternity can also have a spiritual, symbolic, universalist connotation, and merge with humanity itself. Denoting “a humanization of man reflected in fraternity”, the history of fraternity thus merges with the history of humanity itself – so to meditate on the meaning of fraternity is implicitly to meditate on the meaning and un‑condition of the human himself. This is, for example, what Emmanuel Lévinas (1906‑1995) does in contemporary, albeit meta‑ethically, rethinking both ethics and fraternity itself – beyond the strict anthropo‑biological consanguinity, therefore –, he thinks them in terms of (meta‑‑)ethical responsibility and takes them as synonymous of «humanity».
Finally (cf. 3 Feminist hyperbole or the feminine beyond sexual difference and § 4 Feminizing Fraternity), it will be shown how, despite operating a significant rupture – an ethical‑metaphysical rupture – with this tradition of the history of fraternity, though not without ambiguity, Levinas re‑edits it: he still re‑edits it in the anthropo‑andro‑centric register of his humanism of the other man which, however, paradoxically, the philosopher’s own work and thought also allow us to rethink and transcend through his hyperbole of the feminine (Derrida). A hyperbole that, as we try to show, embodies a kind of «avant la lettre feminism» in order to think a (sexed) human before and beyond gender and, therefore, before and beyond sexual difference itself (thought in dual and, therefore, hierarchical terms), thus fighting both indifferent neutrality as well as the essentialism of the one identity and the ideologism of any and all “ism”: it is an ageless, untimely feminism, bearer of the dream of «the multiplicity of sexually marked voices» and as liberating and emancipating of women as of men.It is this thought and this struggle that, in our view, create the condition of possibility and the promise of a singular feminization of the phallo‑patriarchal fraternity with an onto‑bio‑logical nature and, consequently, of the human, as, for Lévinas, the history of fraternity is confused with that of humanity itself (ethics) – a humanity unconditionally hospitable and caring for the other.Cientes de que o maior desafio hoje em dia lançado à responsabilidade do pensamento (filosófico) é o de re-pensar os pressupostos da (carno-falo-logo-cêntrica) civilização ocidental, Desafios da fraternidade procura, num primeiro momento (cf. § 1 Desafios da fraternidade), salientar os riscos e os desafios do, no entanto, belo sonho da fraternidade: fá-lo salientando o seu pressuposto antropocêntrico-humanista ou, mais precisamente, antropo-falo-logo-cêntrico: um pressuposto firmado na (auto-)proclamação da soberania do humano-homem e, ipso facto, na oposição dual (e hierárquica) homem-mulher e homem-animal – oposição dual da qual emergem algumas das mais prementes inquietações que estão na ordem do dia: da dita igualdade de género às questões ambientais, das questões da vida animal às das tele-tecnologias e da mundialização.
Num segundo momento (cf. § 2 Os desafios da fraternidade ética de E. Lévinas), mostrar-se-á como, no decurso da sua longa história, cuja emergência e cujo perfil antropo-onto-teo-lógico muito sumariamente se tenta recordar (cf. § 1), a ideia de fraternidade pode não estar necessariamente ligada à fraternidade natural, biológica, literal, genética ou sexualmente determinada – para além do seu esquema dominante, e portanto já numa certa ruptura da tradição (mas ainda) na tradição patriarcal, a fraternidade também pode ter uma conotação espiritual, simbólica, universalista e confundir-se com a própria humanidade. Denotando «uma humanização do homem reflectida em fraternização», a história da fraternidade confunde-se assim com a história da própria humanidade – pelo que, meditar o sentido da fraternidade, é implicitamente meditar o sentido e a in-condição do humano. É, por exemplo, o que na contemporaneidade faz Emmanuel Lévinas (1906-1995) que, re-pensando embora meta-eticamente tanto a ética como a própria fraternidade – para além da estrita consanguinidade antropo-bio-lógica, portanto –, as pensa em termos de responsabilidade (meta-)ética e as toma por sinónimas de «humanidade».
Num derradeiro momento (cf. 3 A hipérbole feminista ou o feminino para além da diferença sexual e § 4 Femininizar a Fraternidade) mostrar-se-á como, operando embora uma significativa ruptura – uma ruptura ético-metafísica – com esta tradição da história da fraternidade, embora não sem ambiguidade, Levinas a reedita ainda: a reedita ainda no registo antropo-andro-cêntrico do seu humanismo do outro homem que, no entanto, paradoxalmente, a própria obra e o próprio pensamento do filósofo nos permitem também repensar e transcender através da sua hipérbole do feminino (Derrida). Uma hipérbole que, como tentamos mostrar, consubstancia uma espécie de «feminismo avant la lettre» para pensar um humano (sexuado) antes e para além do género e, portanto, antes e para além da própria diferença sexual (pensada em termos duais e, portanto, hierárquicos), assim combatendo tanto a neutralidade indiferente como o essencialismo da identidade una e o ideologismo de todo e qualquer «ismo»: trata-se de um feminismo sem idade, intempestivo, portador do sonho «da multiplicidade de vozes sexualmente marcadas» e tão libertador e emancipador da mulher quanto do homem.
É este pensamento e este combate que, em nosso entender, lavram a condição de possibilidade e a promessa de uma singular femininização da fraternidade falo-patriarcal de índole onto-bio-lógica e, por conseguinte, do humano, uma vez que, para Lévinas, a história da fraternidade se confunde com a da própria humanidade (ética) – uma humanidade incondicionalmente hospitaleira e em cuidado pelo outro
[Recensão a] FERRARI, Franco, Introdução a Platão. 1a Ed. Trad. André da Paz. São Paulo, Paulus, 2022. 239 pp., ISBN 978-655562498-4
No full textMapeamento da paisagem escolar e o risco socioambiental no espaço urbano
Get PDFThe text presents and discusses research results about the landscape of the school context. It highlights the process of mapping this landscape with an emphasis on the physical, natural and social components that make up the space and on the changes that occurred in the landscape over the 15-year period. The information obtained from the mapping helps to discuss the dynamics of the landscape based on the systemic and integrated conception of the geographic space. The study identifies places of socio-environmental risk that have resulted from the interaction of physical-natural, social, and economic aspects that are part of the history of the urban space studied. The mapping reveals several alterations in the landscape of two schools. The information and the discussion are geared towards geography teaching as a proposal for teaching and learning the socio-environmental risk content in a meaningful, participative, and critical way.O texto apresenta e discute resultados de pesquisa sobre a paisagem do contexto escolar. Destaca o processo de mapeamento dessa paisagem com ênfase nos componentes físico-naturais e sociais que compõem o espaço e nas alterações ocorridas na paisagem no intervalo de 15 anos. As informações levantadas com o mapeamento ajudam a discutir a dinâmica da paisagem com base na concepção sistêmica e integrada do espaço geográfico.No estudo, áreas de risco socioambiental são identificadas e decorrem da interação dos aspectos físico-naturais, sociais e econômicos que fazem parte da história do espaço urbano estudado. O mapeamento revela diversas alterações na paisagem de duas escolas. As informações e a discussão realizada são direcionadas para o ensino de geografia como proposta de ensino-aprendizagem do conteúdo risco socioambiental, de maneira significativa, participativa e crítica
A imprensa da revolução e o problema da habitação: O repórter vai ao bairro de lata
Get PDFPersistent in Portugal, the “housing problem” broke out in newspapers shortly after April 25, 1974, forming part of the political-informational vortex that was then formed. Regarding the months following the regime change, the role of the media has been analyzed mainly through the prism of control strategies from political forces over newsrooms. This article proposes to articulate such political and labor context with the analysis of reports about slums in the first phase of PREC, not forgetting the mediatization of the topic during the dictatorship.El “problema de la vivienda”, persistente en Portugal, irrumpió en los periódicos poco después del 25 de abril de 1974, formando parte del vórtice político-informativo que se formó entonces. En lo que respecta a los meses posteriores al cambio de régimen, el papel de los medios de comunicación ha sido analizado principalmente a través del prisma de las estrategias de control de las fuerzas políticas sobre las redacciones. Este artículo propone articular ese contexto político y laboral con el análisis de los reportajes sobre las favelas en la primera fase del PREC, sin olvidar la mediatización del tema durante la dictadura.Recorrente na sociedade portuguesa, o “problema da habitação” irrompe nos jornais logo após o 25 de abril de 1974, fazendo parte do vórtice politico-informativo que então se forma. Acerca dos meses que se seguiram à mudança de regime, o papel dos media tem sido analisado sobretudo pelo prisma das estratégias de instrumentalização das forças políticas sobre as redações. Neste artigo, propomos articular esse contexto político e profissional com a análise de reportagens sobre bairros de lata na primeira fase do PREC, não esquecendo a mediatização do tema ainda em ditadura
Herds of Featherless Bipeds: Division and Privation in Plato’s Statesman
Get PDFThis paper explores privation in the Statesman, first from a methodological point of view, and then politically. I begin (§1) with the Rule of Bisection (262a-e): classes should be bifurcated by form, which apparently excludes division by positive and negative terms (e.g. human and non-human). The significance of the restriction is debated. I argue that the correct interpretation must take into account the preponderance of privative terms in the subsequent divisions of animals. According to one definition, humans are two-footed, non-interbreeding, hornless land animals; according to another, they are featherless, two-footed land animals (264d-266e). On my reading of the rule, classes should be bifurcated with reference to constitutive features of the resulting subclasses; while negative properties never satisfy this requirement, privations are in some cases partly constitutive of the target class in division. This insight allows me to offer a charitable reading of the Eleatic Stranger’s definitions of the human herd, which others have disparaged, as relevant for political theory (§2) and tightly linked with the Myth of the Ages (268e-274d) that follows these divisions (§3). In the final section, I sketch a unified outlook on the dialogue as concerned with effective political collaboration, under the supervision of a statesman who expertly integrates each member into the self-protective fabric of society (§4).This paper explores privation in the Statesman, first from a methodological point of view, and then politically. I begin (§1) with the Rule of Bisection (262a-e): classes should be bifurcated by form, which apparently excludes division by positive and negative terms (e.g. human and non-human). The significance of the restriction is debated. I argue that the correct interpretation must take into account the preponderance of privative terms in the subsequent divisions of animals. According to one definition, humans are two-footed, non-interbreeding, hornless land animals; according to another, they are featherless, two-footed land animals (264d-266e). On my reading of the rule, classes should be bifurcated with reference to constitutive features of the resulting subclasses; while negative properties never satisfy this requirement, privations are in some cases partly constitutive of the target class in division. This insight allows me to offer a charitable reading of the Eleatic Stranger’s definitions of the human herd, which others have disparaged, as relevant for political theory (§2) and tightly linked with the Myth of the Ages (268e-274d) that follows these divisions (§3). In the final section, I sketch a unified outlook on the dialogue as concerned with effective political collaboration, under the supervision of a statesman who expertly integrates each member into the self-protective fabric of society (§4).This paper explores privation in the Statesman, first from a methodological point of view, and then politically. I begin (§1) with the Rule of Bisection (262a-e): classes should be bifurcated by form, which apparently excludes division by positive and negative terms (e.g. human and non-human). The significance of the restriction is debated. I argue that the correct interpretation must take into account the preponderance of privative terms in the subsequent divisions of animals. According to one definition, humans are two-footed, non-interbreeding, hornless land animals; according to another, they are featherless, two-footed land animals (264d-266e). On my reading of the rule, classes should be bifurcated with reference to constitutive features of the resulting subclasses; while negative properties never satisfy this requirement, privations are in some cases partly constitutive of the target class in division. This insight allows me to offer a charitable reading of the Eleatic Stranger’s definitions of the human herd, which others have disparaged, as relevant for political theory (§2) and tightly linked with the Myth of the Ages (268e-274d) that follows these divisions (§3). In the final section, I sketch a unified outlook on the dialogue as concerned with effective political collaboration, under the supervision of a statesman who expertly integrates each member into the self-protective fabric of society (§4).This paper explores privation in the Statesman, first from a methodological point of view, and then politically. I begin (§1) with the Rule of Bisection (262a-e): classes should be bifurcated by form, which apparently excludes division by positive and negative terms (e.g. human and non-human). The significance of the restriction is debated. I argue that the correct interpretation must take into account the preponderance of privative terms in the subsequent divisions of animals. According to one definition, humans are two-footed, non-interbreeding, hornless land animals; according to another, they are featherless, two-footed land animals (264d-266e). On my reading of the rule, classes should be bifurcated with reference to constitutive features of the resulting subclasses; while negative properties never satisfy this requirement, privations are in some cases partly constitutive of the target class in division. This insight allows me to offer a charitable reading of the Eleatic Stranger’s definitions of the human herd, which others have disparaged, as relevant for political theory (§2) and tightly linked with the Myth of the Ages (268e-274d) that follows these divisions (§3). In the final section, I sketch a unified outlook on the dialogue as concerned with effective political collaboration, under the supervision of a statesman who expertly integrates each member into the self-protective fabric of society (§4).This paper explores privation in the Statesman, first from a methodological point of view, and then politically. I begin (§1) with the Rule of Bisection (262a-e): classes should be bifurcated by form, which apparently excludes division by positive and negative terms (e.g. human and non-human). The significance of the restriction is debated. I argue that the correct interpretation must take into account the preponderance of privative terms in the subsequent divisions of animals. According to one definition, humans are two-footed, non-interbreeding, hornless land animals; according to another, they are featherless, two-footed land animals (264d-266e). On my reading of the rule, classes should be bifurcated with reference to constitutive features of the resulting subclasses; while negative properties never satisfy this requirement, privations are in some cases partly constitutive of the target class in division. This insight allows me to offer a charitable reading of the Eleatic Stranger’s definitions of the human herd, which others have disparaged, as relevant for political theory (§2) and tightly linked with the Myth of the Ages (268e-274d) that follows these divisions (§3). In the final section, I sketch a unified outlook on the dialogue as concerned with effective political collaboration, under the supervision of a statesman who expertly integrates each member into the self-protective fabric of society (§4).This paper explores privation in the Statesman, first from a methodological point of view, and then politically. I begin (§1) with the Rule of Bisection (262a-e): classes should be bifurcated by form, which apparently excludes division by positive and negative terms (e.g. human and non-human). The significance of the restriction is debated. I argue that the correct interpretation must take into account the preponderance of privative terms in the subsequent divisions of animals. According to one definition, humans are two-footed, non-interbreeding, hornless land animals; according to another, they are featherless, two-footed land animals (264d-266e). On my reading of the rule, classes should be bifurcated with reference to constitutive features of the resulting subclasses; while negative properties never satisfy this requirement, privations are in some cases partly constitutive of the target class in division. This insight allows me to offer a charitable reading of the Eleatic Stranger’s definitions of the human herd, which others have disparaged, as relevant for political theory (§2) and tightly linked with the Myth of the Ages (268e-274d) that follows these divisions (§3). In the final section, I sketch a unified outlook on the dialogue as concerned with effective political collaboration, under the supervision of a statesman who expertly integrates each member into the self-protective fabric of society (§4).This paper explores privation in the Statesman, first from a methodological point of view, and then politically. I begin (§1) with the Rule of Bisection (262a-e): classes should be bifurcated by form, which apparently excludes division by positive and negative terms (e.g. human and non-human). The significance of the restriction is debated. I argue that the correct interpretation must take into account the preponderance of privative terms in the subsequent divisions of animals. According to one definition, humans are two-footed, non-interbreeding, hornless land animals; according to another, they are featherless, two-footed land animals (264d-266e). On my reading of the rule, classes should be bifurcated with reference to constitutive features of the resulting subclasses; while negative properties never satisfy this requirement, privations are in some cases partly constitutive of the target class in division. This insight allows me to offer a charitable reading of the Eleatic Stranger’s definitions of the human herd, which others have disparaged, as relevant for political theory (§2) and tightly linked with the Myth of the Ages (268e-274d) that follows these divisions (§3). In the final section, I sketch a unified outlook on the dialogue as concerned with effective political collaboration, under the supervision of a statesman who expertly integrates each member into the self-protective fabric of society (§4)
Vestígios e tensões: memória, identidade e poder entre os séculos XX e XXI
Get PDFThe twenty-fifth issue of the journal Twentieth Century Studies marks a significant moment in the publication’s editorial journey, reaffirming its commitment to an interdisciplinary, critical approach that is attentive to the multiple forms of reading, representation, and contestation of the twentieth century.O vigésimo quinto número da revista Estudos do Século XX assinala um momento significativo no percurso editorial da publicação, reafirmando o seu compromisso com uma abordagem interdisciplinar, crítica e atenta às múltiplas formas de leitura, representação e contestação do século passado. Os textos reunidos neste volume – cinco artigos científicos, um ensaio e duas recensões críticas – partilham uma preocupação comum: compreender como os legados do século XX continuam a moldar o presente, não apenas como um passado histórico, mas também como um campo ativo de disputas, interpretações e reelaborações
