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141. Philosophica: International Journal for the History of Philosophy: Volume > 25 > Issue: 49
Manuel Dias Duarte

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The idea of progress becomes intelligible only when coupled with the idea of revolution. This last concept, coming from astronomy, entered the social sciences only in the seventeenth century. The concept of revolution differs according to whether we follow it within a Copernican conception or a Ptolemaic conception of progress and historical becoming. So, all the reflection to be made presupposes that the revolution will reach its goal only when the orbit that progress continues to describe is completed. On the way, History and progress have only known revolutions, riots, restorations, counter-revolutions.
142. Philosophica: International Journal for the History of Philosophy: Volume > 25 > Issue: 49
Paulo Antunes

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The present text, rather than taking as its object the bibliography and/or biography of Vasco de Magalhães-Vilhena or presenting succinctly a theme or themes that captivated him, intends instead to use one or another episodic reference of his texts. In this case, it intends to use the references that refer, as the title announces, to the Marxist critique of Pragmatism. Criticism that the honoree will not have developed, however, he pointed out. Maurice Cornforth is the author for whom Magalhães-Vilhena refers the essentials of criticism to Pragmatism. To this end, it starts from the well-known maxim of Pragmatism accompanying some of its repercussions (gnosiological, ontological and political) based on the reflection of this British author.
143. Philosophica: International Journal for the History of Philosophy: Volume > 25 > Issue: 49
Ana Henriques Pato

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The thoughts of Magalhães-Vilhena concerning the relation between science and ideology are a contribution to enlighten the philosophical implications of the groundings of science, something that was under the interested look of the portuguese philosopher. It is having in mind the double meaning of science as productive force and as “manifestation of society’s spiritual life” that Magalhães-Vilhena guides his investigations in which he reveals the intimate relation between science, tecnique and social structures. For the author, it is necessary to perform that “criticism of principle” that reveals the positioning of each ideological tendency. Nowadays, quantum mechanics still rises a number of philosophical problems. Paying tribute to Vilhena’s work, I try to show the necessity of thinking in which way the different interpretations of quantum mechanics bear, in the roots of their oppositions, that most fundamental confrontation between materialism and idealism. I therefore pretend to show the pertinence and topicality of such “criticism of principle”.
144. Philosophica: International Journal for the History of Philosophy: Volume > 25 > Issue: 49
João Maria de Freitas-Branco

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Having a personal testimony of some less known, or completely unknown elements concerning the biographic sphere as starting point, an attempt has been made to reveal in what extent these aspects influence on the definition of the philosophical researcher profile, and in what way do they determine a methodological option, an intellectual attitude, an epistemological thought. Attention is focused on the main problem of the unity of science, critically analysing how this problem is put into equation, his complexity, the issues that derive from it and the building of an alternative view, different from that of the Wiener Kreis, of the logical empiricism: a materialistic epistemology overcoming or surpassing the formalist conception of the unity of science.
145. Philosophica: International Journal for the History of Philosophy: Volume > 25 > Issue: 49
Hernâni Resende

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O tema deste artigo – as duas primeiras edições críticas de inéditos de Magalhães-Vilhena – é antecedido por um sobrevoo do seu pensamento: o marxismo, o neokantismo nos anos 30 e, depois de 1945, os seus trabalhos na Sorbonne e no CNRS. O autor do artigo colaborou com M.-V. em Paris, após 1970. A primeira edição de inéditos, designada por Estudos Inéditos de Filosofia Antiga (2005), reúne em tradução portuguesa 3 estudos, ricos de ideias e de sugestões, coevos das teses de Doutoramento sobre Sócrates (Sorbonne 1949), bem como anotações esparsas e um trabalho incompleto dos anos 60 sobre a blocagem social do desenvolvimento técnico e científico na cidade antiga. Quanto à monografia António Sérgio. O Idealismo Crítico: Génese e estrutura. Raízes Gnosiológicas e Sociais. Estudo de História Social das Ideias (2013), é um estudo exaustivo e inacabado (que se prolongou por mais de 20 anos) da filosofia neokantista de António Sérgio. M.-V. destaca aí com a sua habitual proficiência “os ensinamentos positivos” que essa filosofia “indubitavelmente contém”, discutindo-a “sem compromissos ideológicos impossíveis”, mas com a largueza de ânimo “que um pensamento com a sua valia exige”.
146. Philosophica: International Journal for the History of Philosophy: Volume > 25 > Issue: 49
João Vasco Fagundes

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The texts of Vasco de Magalhães-Vilhena which compose Fragmentos sobre Ideologia were written in the 1960s. Firstly, we characterize the political and theoretical context in which the texts were written, as well as the scope of their reception in 2015. Secondly, we underline the following four key issues developed by the author: the restricted and the general sense of ideology in Marx and Engels’ works; the continuity and discontinuity relations between ideology and science; the social and gnosiological roots of idealism; the relation between idea and matter.

ensaio

147. Philosophica: International Journal for the History of Philosophy: Volume > 25 > Issue: 49
Ilda Teresa de Castro

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Thinking Nature Today, at the advent of the Anthropocene, combines different scenarios, sometimes antagonistic, in the derivations of a territory whose borders are still defining. Between the “green economy” and the contamination of animal-environmental studies and ethics, we take the man-woman and human-nonhuman oppositions as a focus. We address the ecophilosophical tendencies that recognize the parallelism between the domain of feminine nature and the domain of Nature, and register the masculine-feminine dualism, the repercussions of androcentrism and the split imposed by the mechanistic thought in the vision of the interdependence of the natural world. At the intersection of ecofeminism with some ecocinematic production, we review the ecocritical convergences of the human-nature and man-woman relationship, and the close relation between ecological feminisms and ethics of care of non-human comprehensiveness. We note the analogy between the two “organisms”, the old and the contemporary, and the urgency of an epistemological reformulation, signaled by the objectification of Woman and Nature.

dissertações

148. Philosophica: International Journal for the History of Philosophy: Volume > 25 > Issue: 49
Victor Gonçalves

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149. Philosophica: International Journal for the History of Philosophy: Volume > 25 > Issue: 49
João Tomé

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150. Philosophica: International Journal for the History of Philosophy: Volume > 25 > Issue: 49
Tiago Veiga

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151. Philosophica: International Journal for the History of Philosophy: Volume > 25 > Issue: 49

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152. Philosophica: International Journal for the History of Philosophy: Volume > 25 > Issue: 49

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153. Philosophica: International Journal for the History of Philosophy: Volume > 25 > Issue: 49

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154. Philosophica: International Journal for the History of Philosophy: Volume > 25 > Issue: 49

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155. Philosophica: International Journal for the History of Philosophy: Volume > 24 > Issue: 48
Elisabete M. de Sousa

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artigos

156. Philosophica: International Journal for the History of Philosophy: Volume > 24 > Issue: 48
Markus Gabriel, Dirk Michael Hennrich, Jorge Telles de Menezes

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157. Philosophica: International Journal for the History of Philosophy: Volume > 24 > Issue: 48
Andrew Cooper

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Against the growing trend in philosophy toward naturalistic analysis, Kant’s Critique of the Power of Judgment has gained significant attention. Some scholars suggest that Kant’s insights bear on our aesthetic appreciation of nature, others on our account of the life sciences. In this paper I draw these lines of inquiry together to identify two overlooked dimensions of Kant’s project: the role of moral hope in problematizing the limits of natural science and the role of culture in providing a solution. Kant argues that we cannot think consistently unless we are able to conceive of nature as a domain that is hospitable to human freedom. His response is to identify the productive capacity of the imagination to transform the material of nature into something more. While the prevailing conception of nature today is at best indifferent and at worst antagonistic to human habitation, this dimension of Kant’s work has much to bear on contemporary thought.
158. Philosophica: International Journal for the History of Philosophy: Volume > 24 > Issue: 48
Juan Diego Morales

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In this paper I focus on the analysis of the concept of the physical and its implications for the formulation of physicalism. Most of the paper is “negative,” insofar as it intends to show why the most accepted formulation of physicalism, the theory of the supervenience or complete determination of the empirical phenomena by the microphysical characteristics, has deep empirical and conceptual deficiencies: on one hand, it seems to be incompatible with the results of different sciences and, on the other, it allows us to understand neither the scientific nor the daily use of the notion of the physical. If this is the case, then we have strong reasons for constructing a non-reductive concept of physicalism that describes a world wherein some of its fundamental phenomena can be essentially macrophysical, i.e., physical phenomena which cannot be reduced to, nor understood purely in terms of the properties of their microphysical components.
159. Philosophica: International Journal for the History of Philosophy: Volume > 24 > Issue: 48
Diana Soeiro

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The epoch of the Anthropocene is on the verge of becoming scientifically acknowledged by the science of Geology. In what way does this concern Philosophy? In this paper, we evaluate how the new concept of the Anthropocene contrasts with the classical concept of Nature, aiming to identify the territory of both. In order to do this we take as our starting point the approach of Francis Bacon (1561-1626) which separates God and Nature. This later translated into the separation of Nature and Culture. The latter dualism is contested by Philippe Descola (b.1942) who defends the convergence of both. Bruno Latour (b.1947) and Timothy Morton (b.1968) consider the concept of nature as obsolete. Ulrich Beck (1944-2015), Erie C. Ellis and Mark Lynas (b.1973) claim that science will be able to cope with whatever changes the Anthropocene brings. We consider that all these claims, albeit apparently contrasting, are grounded in belief and as a counter-proposal we aim to bring to the table the concept of spirituality as essential to re-evaluate what Nature is today in the light of the Anthropocene.
160. Philosophica: International Journal for the History of Philosophy: Volume > 24 > Issue: 48
Sue Spaid

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Until Speculative Realism’s arrival a few years back, few philosophers found it problematic to view nature as a cultural construct, circumscribed and dependent on human attitudes (Berleant, 1992: 53). While I share speculative realists’ goal to strengthen philosophy’s mind-independence (Immanuel Kant’s goal as well), I worry that isolating nature as beyond human minds not only absolves human responsibility, but eradicates “kinship” relations, which capture non-hu­man nature providing for and sustaining human beings, and vice versa. To develop an environmental philosophy that affords mind-independence and offers evidence, unlike Positive Aesthetics, which idealizes wilderness, I discuss: 1) the pro/cons of nature’s mind-independence, 2) the implications for aspection, 3) the need for assessment tools that guide human action, 4) the reasons for grounding ethical action in kinship, and 5) recent research that suggests biodiverse cities exemplify the kinship model. Inseparable from nature, human beings are kindred participants in shared eco-systems.