Repositório RCAAP

The objective of this paper is to pay homage to the memory of Benedito Nunes, considering the ten years of his death. Our intention is to highlight your role in the creation of the Philosophy course at the Federal University of Pará, your commitment to the composition and training of the course's faculty, as well as to its growth and quality. We will also recall some aspects of his performance as a teacher of the course and trainer of the new generations that followed him.

Starting from the reception of Oswald de Andrade's work in Benedito Nunes' critique, the text reflects on the paths of training in philosophy in Brazil, recovering some key texts by the philosopher from Pará. With this, we intend to point out some paths opened by its innovative perspective of bringing together philosophy and poetry within a Brazilian context.

In An Apprentice or the Book of Pleasures Clarice Lispector employs elements of Greek Mythology in the composition of the protagonists of her drama, as we can see in the direct allusion of Odissey XII, where Odysseus escapes the seduction of the siren’s songs by binding himself to the masthead of his ship. In the claretian drama, the search for the self, starting from the other, is the link that both unites, divides, and reverses the Homeric characters, being Loreley the siren who teaches her charms to Ulisses, the teacher of philosophy, who thus turns from seducer to apprentice. To comprehend the poetic-philosophical core of the process of recognition of the consciousness of both characters that surfaces and then is recomposed, I shall revisit the analysis made by Benedito Nunes in both O Drama da Lingaguem and O Dorso do Tigre.  

The Present work has for objective to present some reflections regarding thematic in question, taking for base the inaugural lesson presented by the professor Benedict Nunes in April of 1999, involving a phase daily pay-college student and the existence of a local intelegentsia in the Amazônia, inspired for the regionalism, and that it, influenced of decisive form the creation of the Federal Univrsity of Pará.

The article discusses how the concepts of symbolic and Law appear in the construction of Judith Butler's theory of gender. It explains how the author uses the concept of prohibition as a framework for analysis, so that an inflection between her thinking and psychoanalysis is produced. In addition, it analyzes how the articulation between the psychic and power is carried out in Butler, when she establishes a dialogue with Michel Foucault. Thus, based on a proposition that mixes aspects of the psyche with dynamics of the functioning of power, Butler performs a re-reading of traditional Lacanian theorizing about the symbolic, with the purpose of making visible processes of resistance that allow the reconfiguration of the symbolic and of culture, an undertaking that it can be approximated to that carried out by Deleuze and Guattari, although Butler refuses a theoretical approximation with these authors.

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.