Portal de Periódicos Eletrônicos da Faculdade de Filosofia e Ciências (FFC) da Unesp
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TRABAJO DE CUIDADO NO REMUNERADO EN PARAGUAY: EFECTOS, AVANCES Y DESAFÍOS DESDE UNA PERSPECTIVA SOCIAL
Get PDFThe work had its breaks, which under a multidisciplinary look evidenced the existing inequalities. Breaking paradigms, the countries approached care policies putting into practice the care diamond where the State, civil society, families and companies go through the complexity of articulating care. In Paraguay, the time use survey made it possible to visualize the burden of unpaid work for men and women. The general objective was to estimate the effect of unpaid care work on the income of Paraguay in 2016. To do this, based on official data, scenarios for the formalization of care work were estimated based on assumptions of opportunity costs, capital human acquired and decent work. Thus, proposals were also made to formalize the care offer from the perspective of home caregivers, with a community approach. The results reflected that if at least 60% of the inactive population was employed, the Gross Domestic Product in 2016 could increase by 1.5%. Formalization requires expansion of the care supply, with alliances between sectors. It is concluded that formalization can contribute to the valuation of the typically feminized and poorly paid service.El trabajo tuvo sus quiebres, lo cual bajo una mirada multidisciplinar y evidencio las desigualdades existentes. Rompiendo paradigmas, los países abordaron políticas de cuidado poniendo en práctica el diamante del cuidado donde el Estado, la sociedad civil, las familias y las empresas transitan la complejidad de la articulación del cuidado. En Paraguay, la encuesta de uso del tiempo permitió visibilizar la carga del trabajo no remunerado para hombres y mujeres. El objetivo general fue estimar el efecto del trabajo de cuidado no remunerado en el ingreso del Paraguay en el 2016. Para ello, a partir de los datos oficiales se estimó escenarios de formalización de trabajo de cuidado a partir de supuestos de costos de oportunidad, capital humano adquirido y trabajo decente. Así también se realizaron propuestas de formalización de oferta de cuidados a partir de la visión de cuidadores en domicilio, con enfoque comunitario. Los resultados reflejaron que si se empleaba al menos al 60% de la población inactiva, el Producto Interno Bruto del 2016 pudo aumentar un 1,5%. La formalización requiere expansión de la oferta de cuidados, con alianzas entre sectores. Se concluye que la formalización puede contribuir a la valoración del servicio típicamente feminizado y mal pagado.O trabalho teve suas rupturas, que sob um olhar multidisciplinar evidenciaram as desigualdades existentes. Quebrando paradigmas, os países aproximaram-se das políticas assistenciais colocando em prática o diamante assistencial onde Estado, sociedade civil, famílias e empresas transitam pela complexidade da articulação do cuidado. No Paraguai, a pesquisa de uso do tempo permitiu visualizar a carga do trabalho não remunerado para homens e mulheres. O objetivo geral foi estimar o efeito do trabalho de cuidado não remunerado na renda do Paraguai em 2016. Para isso, com base em dados oficiais, foram estimados cenários para a formalização do trabalho de cuidado com base em pressupostos de custos de oportunidade, capital humano adquirido e trabalhos decentes. Assim, também foram feitas propostas para formalizar a oferta de cuidado na perspectiva dos cuidadores domiciliares, com abordagem comunitária. Os resultados refletiram que se pelo menos 60% da população inativa estivesse empregada, o Produto Interno Bruto em 2016 poderia crescer 1,5%. A formalização exige ampliação da oferta assistencial, com alianças entre setores. Conclui-se que a formalização pode contribuir para a valorização do serviço tipicamente feminilizado e mal remunerado
Repetição, negação e ideologia. Marx, Hegel e o problema do sujeito
Get PDFThis article starts with an analysis of the influence of Hegel on the construction of the concepts of capital and ideology in Marx’s work. To this end, we analyze the transition from Marx’s first humanist writings to his later theory. Due to the break achieved by Marx in relation to his early works, a problem arises: the determination of the revolutionary subject once the initial humanist perspective has been abandoned. Our thesis is that when Marx leaves Hegel, he paradoxically ends up encountering problems (such as the question of the critique of ideology) that can only be resolved by Hegelian dialectics,. We argue this by means of an analysis of the role of negativity in Hegel.Este artigo parte da análise da influência de Hegel na construção do conceito de capital e de ideologia, na obra de Marx. Para tal, buscamos analisar a passagem dos primeiros escritos humanistas de Marx a sua teoria tardia. Da ruptura realizada por Marx em relação a suas obras de juventude, surge o problema de como determinar o sujeito, uma vez que a perspectiva humanista inicial é abandonada. Nossa ideia é a de que, paradoxalmente, é quando abandona Hegel que Marx termina por encontrar problemas que apenas poderiam ser resolvidos através da dialética hegeliana, como a questão da crítica da ideologia. É o que procuraremos argumentar através de uma análise sobre o papel da negatividade em Hegel. 
ÁRIO DÍDIMO, EPÍTOME DE ÉTICA ESTOICA, 2.7.5A- 2.7.5B
Get PDFTradução dos passos 2.7.5A- 2.7.5B da Epítome de Ética Estoica, do filósofo estoico e doxógrafo alexandrino Ário Dídimo (acme 30 a.C.). Não há traduções em língua moderna das obras completas de Ário Dídimo. Assim, para esta tradução, usamos a fixação da exposição sobre a ética estoica presente em Estobeu (Florilégio), realizada por Pomeroy (1999). A seção que traduzimos versa sobre o conceito estoico de excelência, explicando o que ela é, quais as virtudes que dela participam, e como. Por antítese, Ário Dídimo também elucida o conceito estoico de vício, o que ele é e qual a sua taxonomia
PALAVRA DO EDITOR
Get PDFApresentam os o segundo fascículo do volume 39 da revista TRANS/FORM/AÇÃO, correspondente aos meses de abril a junho de 2016. Este número traz onze artigos e uma tradução, diretamente do grego, de um texto estoico de Ário Dídimo
LOS SOFISTAS Y LA ANTILOGÍA. SOBRE LAS ESTRUCTURAS ARGUMENTALES EN LOS “DISCURSOS DOBLES” Y EN GORGIAS
Get PDFSe examina la estructura lógica de la antilogía como forma de pensamiento ejercida por los sofistas. Se sostiene que, si bien en los argumentos antilógicos se encuentran falacias de tipo no formal, al menos algunos de tales razonamientos no son falacias desde un punto de vista simbólico formal, sino que poseen estructuras que hoy se pueden reconstruir como esquemas con validez lógica. Se analizan específicamente dos lugares de argumentaciones sofistas: los denominados Discursos dobles, textos anónimos del IV AC, y la obra principal de Gorgias. Se identifican en ellos 8 argumentos con estructura lógica válida
Filósofo e operário: o soneto "Spinoza" de Machado de Assis
Get PDFMachado de Assis (1839-1908), um dos mais famosos escritores brasileiros, oferece um retrato de Bento de Espinosa em um soneto de 1880. Em seus versos, o poeta combina do início ao fim a imagem do pensador como operário (polidor de lentes) e como filósofo (criador de uma filosofia). Apesar de certa imprecisão nos traços estampados nesse retrato, o artigo pretende mostrar que o soneto pode, tanto quanto o poema “Spinoza” de Jorge Luis Borges, operar como um primeiro convite ao estudo do espinosismo. Embora não haja qualquer intenção de realizar uma exegese propriamente literária do poema, busca-se desvendar as singularidades da imagem machadiana de Espinosa, confrontando-a aos escritos do filósofo e aos dados disponíveis a respeito de sua vida
O EMPIRISMO CONSTRUTIVO, A DISTINÇÃO ENTRE OBSERVAR E OBSERVAR QUE E A INTENCIONALIDADE
Get PDFNo âmbito do empirismo construtivo, a célebre posição acerca dos objetivos da ciência de Bas van Fraassen, o ato de observar desempenha um papel crucial. Segundo Buekens e Muller defendem, em um artigo de 2012, o filósofo holandês deveria caracterizá-lo como um ato intencional, porque, na ciência, as observações são realizadas com um propósito. Nesta análise, que abordará também a distinção entre observar e observar que, introduzida por Hanson e Dretske, será mostrado que, ao contrário, considerações ligadas à intencionalidade do ato de observar são supérfluas para traçar a distinção entre entidades observáveis e inobserváveis da qual o empirismo construtivo depende
On Being at Home in Ourselves and the World: Love, Sex, Gender, and Justice
Get PDFIntroductionHelga Varden’s Sex, Love, & Gender: A Kantian Theory (2020) is a rigorous, beautiful, and transformative book, which does vital work not only in fully developing how Kant’s complex understandings of desire, reflection, and relationality should inform our understanding of his arguments about sex and love but also in positioning these Kantian arguments as absolutely critical resources to contemporary debates about gender identity, sexual orientation, and sexual (in)justice. Rarely is a book so comprehensive, so coherent, and so grounded in a vulnerability we rarely find in philosophy; rarely does it so radically expand the resources we have for dealing with what seems like a familiar problem in such a well-read figure. The literature on Kant and sex is extensive, and yet this book absolutely revolutionizes the kinds of questions we can ask about Kant on sex, love, and gender.Beyond its attendance to essential questions about love, sex, gender, and the phenomenology of human embodiment, Varden’s book makes several key methodological moves. First, she offers a rigorous defense of a “bottom up” approach to Kant, which allows theorists (largely, and not coincidentally, women theorists) to square the sorts of non-ideal experiences with which she is concerned in this book with the systemic features of Kant’s practical philosophy. This is not, as she argues, to decenter freedom in his philosophical project, but to read in a direction that allows these questions to “surface” in our lived, embodied, human experience of freedom. Varden’s Kant, then, is an ideal Kant who is concerned with non-ideal dilemmas, desires, and experiences; he is a reconstructed Kant, whose ample resources for theorizing human experience, morality, teleology, and justice are no longer hampered by his own sexist, homophobic, and cisist preoccupations. There are critical resources here for those drawing on Kant to address a range of non-ideal questions that are beyond the scope of this project.
Second, Varden opens with a lineage of both Kantian scholarship by women and feminist Kant scholarship, demonstrating the rich and varied ways that Kant scholarship has been transformed over the past four decades by the influx of women into the field, and revealing Kant scholarship as a site of (perhaps surprising) feminist philosophical innovation. For me, this is both resonant and comforting. I came to Kant because it was, at the time, the only seminar taught by a woman in my graduate department, and as such, was the only seminar in which I was not harassed, belittled, or silenced. Writing about Kant not only allowed me to work with a woman advisor; he provided cover for pursuing questions about love, sex, gender, and race that were not understood as “philosophical” within my graduate department, at least at the time I took them up. Varden’s book articulates my own sense of Kant scholarship as a gateway into feminist philosophy, as a rare space in mainstream philosophical scholarship that passes, if you will, a kind of philosophical Bechdel test. My engagement with Varden’s book is oriented through this gratitude, and through the sense of belonging that is at the center of Varden’s project here: an attendance to the ways that women belong in Kant scholarship, that non-ideal questions of love, sex and gender belong in Kantian philosophy, and that the experiences, desires, and traumas of women and LGBTQIA people belong in philosophical inquiries into what it is to be human. Accordingly, I begin by tracing Varden’s argument through a central theme of the book: that one way to think about problems of love, sex, and gender, from both a phenomenological and a political perspective, is to tend to the importance of being at home with oneself, in the world, and with others. I explore how this framework allows Varden to develop a distinctly and innovatively Kantian account of our sexually loving and gendered selves, and their implications both for questions of virtue and morality, and for questions of justice. I then consider the ways that Varden’s analysis provides us with much needed resources to think about how inhabiting a self-defensive stance in the face of oppression may violate our duties to resist our own oppression. Finally, having traced the arguments at the heart of the book, I turn to two puzzles in Varden’s account of the just state: her understanding of sexual consent, and her defense of the state’s right to restrict abortion.
Helga Varden’s Sex, Love, & Gender: A Kantian Theory (2020) is a rigorous, beautiful, and transformative book, which does vital work not only in fully developing how Kant’s complex understandings of desire, reflection, and relationality should inform our understanding of his arguments about sex and love but also in positioning these Kantian arguments as absolutely critical resources to contemporary debates about gender identity, sexual orientation, and sexual (in)justice. Rarely is a book so comprehensive, so coherent, and so grounded in a vulnerability we rarely find in philosophy; rarely does it so radically expand the resources we have for dealing with what seems like a familiar problem in such a well-read figure. The literature on Kant and sex is extensive, and yet this book absolutely revolutionizes the kinds of questions we can ask about Kant on sex, love, and gender. Beyond its attendance to essential questions about love, sex, gender, and the phenomenology of human embodiment, Varden’s book makes several key methodological moves. First, she offers a rigorous defense of a “bottom up” approach to Kant, which allows theorists (largely, and not coincidentally, women theorists) to square the sorts of non-ideal experiences with which she is concerned in this book with the systemic features of Kant’s practical philosophy. This is not, as she argues, to decenter freedom in his philosophical project, but to read in a direction that allows these questions to “surface” in our lived, embodied, human experience of freedom. Varden’s Kant, then, is an ideal Kant who is concerned with non-ideal dilemmas, desires, and experiences; he is a reconstructed Kant, whose ample resources for theorizing human experience, morality, teleology, and justice are no longer hampered by his own sexist, homophobic, and cisist preoccupations. There are critical resources here for those drawing on Kant to address a range of non-ideal questions that are beyond the scope of this projec
