Repositório RCAAP

When he needed to leave Brazil due to problems with the military regime, Benedito Nunes arrived in Paris in 1967, a year after the publication of The Order of Things, that is, in the middle of a structuralist wave. The purpose of this article is to show the impact of Foucault's book on Benedito Nunes, whose immediate result was the publication, in 1968, of the first review of the book published in Brazil. Furthermore, I intend not only to reconstitute the most important arguments of this reading but also, at the same time, to understand its importance and its originality, in contrast to Roberto Machado's interpretation. The backdrop is the Brazil of the military dictatorship and the memories of the young student of Benedito Nunes, author of this article  

Our objective with this article is to show that the relationship between philosophy and literary criticism, in Benedito Nunes, more than a personal vocation, is the natural tendency to good practices, both philosophical and literary, in a broad sense. And this perspective is consolidated in modern thought thanks to Kant and his criticisms, especially his Kritik der Urteilskraft, work that changes the course of the history of philosophy by shifting its center from science to aesthetics.

This article deals with the relationship of Eric Weil's political thought with Hegel's Philosophy of Law, based on two texts by Eric Weil: “Hegel and the Concept of Revolution” and “The Philosophy of Law and the Hegelian’s Philosophy of History”, translated and published in Brazil in a volume entitled Hegel e Nós. The article analyzes these two texts. The first shows how the Hegelian concept of revolution focuses more on the revolutionary situation - its problematic - than on revolution as an event. This allows us to apprehend fundamental distinctions in Éric Weil, such as the difference between revolt and revolution and as two modalities of revolution: one based on a mass movement, the other that a responsible government must implement to deal with the necessary changes before they are imposed by a violent revolt. The second text places the Philosophy of Law in the Hegelian theory of history. This allows us to differentiate between Hegel's theoretical attitude, from which an essentially speculative understanding of history proceeds, and Eric Weil's approach, which emphasizes action. From the analysis of two texts and according to the historical context in which Éric Weil develops his own thought, the article offers elements of comparison and differentiation between the Hegelian Philosophy of Law and Political Philosophy published by Eric Weil in 1956.

This paper proposes a parallel between Machado de Assis and Machiavelli. Therefore, the paper was divided into four sections. In the first, two possible relationships between Machado de Assis and philosophy are presented: a reading of non-relationship and a reading of relationship. The second part discusses Margutti's interpretation of the relationship between Machado and philosophy. In the third stage, Maia Neto's reading of Machado's fiction is presented. In the fourth section, the parallel between Machado and Machiavelli is built based on the concepts presented in the previous steps. It ends with a discussion of the parallel.

Provoked by Anselm Jappe and Eduardo Subiratis’ criticism of Surrealism, in which these authors suggest an identification of this vanguard movement with the process of bourgeois modernization, the article proposes to show that the social critique of the present and the historical critique of the past are inseparable in André Breton and his Surrealist comrades. To this end, it presents and explains the concepts that are woven into the Surrealist conception, such as desire, imagination, and historical creation.

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Full content of Argumentos Revista de Filosofia (n. 27, v. 1, 2022).

Editorial of Argumentos Revista de Filosofia (v. 27, n. 1, 2022).

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John Chrysostom was undoubtedly one of the most influent Christian intellectuals in the Later Roman Empire. Owing to the amazing bulk of his texts, including more than nine hundred homilies and several letters and theological tracts, as well as his intervention as an active religious leader in Antioch and Constantinople, the two most important Roman eastern cities in antiquity, he became an outstanding personality in the History of the Church. Ordained as presbyter in Antioch in 386, John was allowed by his bishop, Flavian, to preach in the Antiochene churches. Henceforward, he started carrying out an intense missionary activity in order to spread Christian values amidst his congregation. In this article, we intend to discuss the educational "program" conceived by John Chrysostom based on the analysis of De innani gloria, a tract delivered by 393 in which the author explains to parents how they can neutralize the effect of the Greco-Roman modus Vivendi - an everlasting source of frailties and immorality according to the author - on children.

When he achieved political power through the Avis movement (1383-1385), John I and his sons stimulated the production of literary works, known as "Moralistic prose," that furnished behavior patterns within the context of education at the royal court. Fernão Lopes's John I's Chronicles, written after the monarch's death tried to legitimize his power and the power of his descendants. It was also an educational manual since it provided ideal models for the behavior of nobles and kings. The "new nobility" should be involved with the "national cause" and the "new king" should show incontestable virtues that would be beyond the illegitimacy status of John I. The latter would be indicated as a new royalty model. Therefore, the two heroes and educational models of the chronicler Fernão Lopes are the nobleman Nuno Alvares Pereira, associated to the representation of the Arthurian knight Sir Galahad, and King John of Portugal, the Messiah of Lisbon, who ‘saved' the city from the Castilian domain. Relationships between the monarchy and the nobility suggested in the Chronicles indicate power centralization and the discipline meted out by the monarch on the nobles.

Peace is an ancient but ever recurring issue since its lack is harmful to human beings. Marsilius of Padua (1280-1342), physician and philosopher, published his Defensor Pacis in 1324. Defender of Peace is one of the most important and controversial writings on medieval political thought. The philosopher's political theory aims at fomenting peace, synonymous to civil tranquility, which exists only in a rationally organized city. Reworking Aristotle's reflections, Marsilius describes the city as a living being or organism. Since all integrating members of a living organism work towards the body's health, the city's integrating segments should be organized to produce tranquility to its inhabitants. Peace in a rationally conceived and organized city is its most important asset. Peace is the complete cause of beauty, arts and science, and people should be educated towards its achievement.

The aim of this article is to discuss some issues on studying Ancient History in Brazil, especially the Greek and Roman world. We argue that the renewal of classical studies, in the context of postmodernity, is important to rethink academic approaches to the ancient past and also to reconsider the dialogue between universities and schools. 

The present text is the result of analyses of a research study supported in the interpretation of the journalistic work of educator Cecília Meirelles, produced from 1930 to 1933 and published in the Diário de Notícias newspaper. The hermeneutic exercise in this investigative work, from 827 chronicles and 148 news stories published in A Página, made it possible to remark that the Cecilian contest supported itself in two axes: Education and Childhood, focusing on her concern about instructing and forming adults in the family, school and government on the specificities that involved the child education process in the Escola Nova ideas. The concept of childhood defended by her sustains itself in the possibilities of respecting this notion based on the living conditions experienced by the children, seeing them as concrete beings placed historically and geographically in a diverse space.  

The intention of this article is to study laymen education in the 7th century Visigothic kingdom, starting from the assumption that, faced with the ecclesiastical reorganization under way, the educational process would identify with the work of Christianization. In that sense, it is understood that it would have manifested in several social spaces. To explain this question, we analyze a hagiography produced in the 7th century by the bishop Braulio of Saragossa, Vita Sancti Aemiliani.  In investigating this document, we observe its pedagogical character, as well as traces of the affirmation of an educational model that especially values the role of master.

As a doctor, manager of public instruction, school owner, man of the press, schoolbook author, traveler, guidance counselor, Dr. Abilio César Borges undertook a few initiatives in the public and private sphere, as a means to demonstrate educational principles he supported with regard to methods of teaching, learning of reading, writing, arithmetic and geometry, childhood education and corporal punishments, for example. By occupying separate knowledge and power positions, the Bahia doctor sought to manage his initiatives, which can be endorsed in the expressive documentation produced in life. In this work, we examine the propaganda he developed against the use of paddling and other demeaning practices in youth instruction. This campaign was made public through manifestations between 1856 and 1875, which were grouped in a pamphlet published in 1876. In this collection of 9 fragments from the author about the scourge of childhood, the doctor shaped human representation of schools, whose good example could be found in the schools of his property. In 1876, in order to heighten his positions, approaching the newspaper "O Globo", recognizing it as an ally and an appropriate vehicle to give more visibility to his moral education project against physical violence in schools.  

In previous works, we addressed the relationship between Church, State and Education in Brazil, focusing on the Catholic Church, who settled here since the colonial period with primary schools, colleges and missions. With the Marquis of Pombal and the expulsion of the Jesuits, this Church gradually lost power. It was almost silenced during the Imperial period, finally to re-emerge starting with the proclamation of the Republic, and to revive during the first three decades of the twentieth century. In this battle, the Church was supported by some Catholic intellectuals, who participated actively in the renewal. In addition to these intellectuals, the Church also counted on the missionary and educational work of bishops and regular religious figures, who educated, evangelized and assisted people in their spiritual and material difficulties. At the same time, they were silent on conflicts between the oppressed population and the State, especially in Brazil's most impoverished regions. It is worth discussing the role of intellectuals and religious figures, and question to what extent their influence pointed to social change or confirmed an attitude of submission to order, authority and social stability.  

A partir do desenvolvimento urbano e da consolidação das universidades, no século XIII, verifica-se a produção de uma literatura culta com vistas ao diálogo acadêmico e, sobretudo, sob a forma de um projeto educacional para a sociedade cristã. Nesse contexto, assumiram papel de destaque as Ordens Mendicantes, responsáveis pela evangelização. Entre os Franciscanos, fundamentais para o estabelecimento de um amplo conjunto de recursos pedagógicos junto às massas iletradas (mas também por sua atuação no interior da Universidade), assume destaque Boaventura de Bagnoregio, que dará origem a uma importante tradição pedagógica cristocêntrica. Essa "antropologia cristológica", herdada da Patrística, será uma das principais fontes de inspiração do modelo social de Ubertino de Casale, no século XIV.

The present article arises from studies developed at the GPFOPE, and its theme is teacher education, considering the processes engendered to their constitution. Thus, its fabric emerges from the confluence of ideas from a theoretical field within the field of University Pedagogy, combined with field research of these investigations. The main authors, within this line, who subsidize this study are: Bolzan (2001; 2002-2005; 2006; 2007-2009) and Isaia and Bolzan (2004; 2006; 2007). The findings indicate that the professor is formed in the course of his career training, thereby evidencing, the idea of incompleteness, which presupposes focusing professor formation in the perspective of a permanent learning process for teaching. Furthermore, as the studies indicate, it is equally necessary to consider that life trajectories have specific marks, which gives pause to the concept of personalized training. Therefore, it is understood that it is inherent to think that the learning of teaching and, therefore, professional development, Consequently, it is understood that it becomes inherent to think that learning how to teach, and therefore professional development, is stimulated when reflective practice are incorporated in conjunction with collaborative activities among the subjects of training.  

This paper proposes to reflect about teacher training, focusing on an analysis of the teacher's knowledge built up over the pedagogical practice. The reflections presented here come from a study conducted in the doctoral level, specifically with regard to teacher education, although for this text, issues have been brought related to teacher education in their most conceptual and epistemological aspects, through a bibliographical study. The theoretical support is based, among others, on Cunha (2003), Tardif (2001; 2002), Pimenta (2000) and Pimenta and Anastasiou (2002).