Abstract This paper analyses some problems in the university following the leitmotif of the link between the population as a whole and the institution. The critique, in the literal sense of dissection and discernment, aims to underline the boundary between those problems and the potential alternatives that a reflection on the foundations of the university may reveal. The steps to develop are, in the first place, the outline of the link between university and population according to their mutual influence. Secondly, the determination of the problems that the formation of the university usually presents to the people. Thirdly, the comprehension of the alternative, taking as an example the sense of the college degree and, in particular, the PhD. And, to conclude, based on what was previously exposed, the role of the philosophy inside the university.

Resumen Este artículo examina algunas problemáticas en la universidad siguiendo el hilo conductor de la relación entre la población en su conjunto y la institución. La crítica, en el sentido literal de disección o discernimiento, se propone subrayar el límite entre esos problemas y las alternativas potenciales que una reflexión sobre los fundamentos de la universidad pueda revelar. Los momentos a desarrollar son, en primer lugar, el esbozo de la relación entre universidad y población según su influencia mutua. En segundo lugar, la determinación de las problemáticas que para el pueblo suele presentar la formación de la universidad. En tercer lugar, la comprensión de la alternativa tomando como ejemplo el sentido del título universitario y, en concreto, el de doctor. Y, para concluir, el papel de la filosofía dentro de la universidad con base en lo previamente expuesto.

Abstract. This paper analyzes the foreword to the Science of Logic (WdL) from 1812. It answers the following questions: what is WdL about? What is the logic in the Science of Logic? Is the term “logic” just a substitute for “metaphysics” or, rather, is WdL the inception of a completely new discipline, quite different from metaphysics in the traditional sense? I reach the conclusion that, in WdL, logic is the development of the concept expressed as social freedom.

Resumen. Este artículo analiza el prólogo de 1812 a la Ciencia de la lógica (WdL) y responde a los planteos: ¿de qué trata esta obra?, ¿qué hay de lógico en la expresión “lógica”?, ¿es ”lógica” un nombre sustituto para “metafísica” o, más bien, la WdL es la inauguración de una disciplina completamente nueva y que dista de la metafísica en el sentido tradicional? Concluyo que la lógica es aquí el desarrollo del concepto expresada como libertad social.

Abstract. This paper offers a systematic and doxographical reconstruction of the phenomena of delay and lateness in Martin Heidegger’s thought between 1919 and 1930. In the first section, we trace the ambiguities that permeate the nominalization and formalization of delay in order to thematize immediately after the disruptive structure of four modes of delay understood as constitutive within Heidegger’s early work. We account for the way in which delay carries an illuminating potential that phenomenologically ensures the evidencing of the constituent dimension. In the second section, we descend to the immanent transformations of Heidegger’s philosophy in order to account for two possibilities of philosophy’s self-understanding on the basis of delay and lateness, precisely from two modes of relation with the constituent dimension of the appearing: on the one hand, a mode marked by crepuscular lateness, and on the other hand, an executive mode based on auroral delay.

Resumen. El presente artículo tiene por fin ofrecer una reconstrucción sistemático-doxográfica de los fenómenos de la demora y de la tardanza en el pensamiento de Martin Heidegger entre 1919 y 1930. En la primera sección de este escrito rastrearemos las ambigüedades que penetran en la nominalización y formalización de la demora, para inmediatamente tematizar la estructura disruptiva de cuatro modos de la demora entendida a título constituyente dentro de la obra temprana de Heidegger. Lo que nos interesará es dar cuenta del modo en que la demora porta un potencial desocultante que asegura fenomenológicamente la evidenciación de la dimensión constituyente. En la segunda sección del ensayo, bajaremos a las transformaciones inmanentes de la filosofía de Heidegger para dar cuenta de dos posibilidades de la auto-comprensión de la filosofía a partir de la demora y de la tardanza, precisamente desde dos modos de relación con la dimensión constituyente del aparecer. Por una parte, un modo marcado por la tardanza crepuscular, y por otra parte, un modo ejecutivo basado en la demora auroral.

Abstract The article aims to analyze the structure of characters in the film screenplay Amapola by Jorge Acha drawing a parallelism with the tricotomic cosmological structure proposed by Charles Sanders Peirce. Likewise, the vegetal metaphysics of Maurice Maeterlinck and Emanuele Coccia are recovered, especially in their conception of the flower as a mediating element between the terrestrial and the aerial, and what this hypothesis has of similarity with the Peircean conception and, therefore, according to our proposal, with that of Acha’s script. Thus, we proceed methodologically by explaining and arguing the similarities between the cosmologies of the analyzed text and the proposed philosophical sources. In this way, the essay seeks to show how the script has a form based on oppositions with continuity between its parts that bring it closer, in that sense, to the baroque aesthetic and differentiate it from the oppositions without continuity that structure the dominant thought and worldview in the West.

Resumen El artículo se propone analizar la estructura de personajes del guion cinematográfico Amapola de Jorge Acha trazando un paralelismo con la estructura cosmológica tricotómica propuesta por Charles Sanders Peirce. Asimismo, se recuperan las metafísicas vegetales de Maurice Maeterlinck y Emanuele Coccia, sobre todo en su concepción de la flor como elemento mediador entre lo terrestre y lo aéreo, y lo que esta hipótesis tiene de semejanza con la concepción peirceana y, por lo tanto, según es nuestra propuesta, con la del guion de Acha. Así, se procede metodológicamente por la explicitación y argumentación de similitudes entre las cosmologías del texto analizado y de las fuentes filosóficas propuestas. De este modo, el ensayo busca mostrar cómo el guion posee una forma basada en oposiciones con continuidad entre sus partes que lo acercan, en ese sentido, a la estética barroca y lo diferencian de las oposiciones sin continuidad que estructuran el pensamiento y la cosmovisión dominantes en Occidente.

Abstract In this article, when there are now new perspectives in the Writing of History and the “reflexive turn” and the “historiographic turn” allow the “Theory of history as Historiography” to be forged one more possibility, a desire, a promise whose access key is. It is necessary to know what you want, to do with the notion of Archaeo-writing. Historicize the temporal plurality of the Theory of History from the question: What can we expect in the deferred writings of Archaeo-writing? Expect equivocal writings in Derridean key of the Theory of History as Historiography. An impossible possibility yesterday. Writings created to examine the metaphysics of presence in historiography, knowing that they will not be able to formulate a “Theory of History” with the sole Derridean signature because “the real” resists being domesticated and incorporated into a single theoretical thought.

Resumen Cuando ahora las formas de hacer historia materializan una multiplicidad de grafías, y el giro reflexivo y el giro historiográfico nos permiten idear las historias de las teorías de la historia en una posibilidad más, en este ensayo se presenta un deseo, una promesa cuya llave de acceso precisa saber lo que pretende la locución arqueoescritura. Esbozos y trazas de la teoría de la historia en cuestión: ¿qué cabe esperar en las escrituras diferidas de la arqueoescritura? Escrituras equívocas en clave derridiana de la teoría de la historia como historiografía. Una posibilidad imposible aplazada. Escrituras para examinar la metafísica de la presencia en la historiografía, conscientes de que no podrán formular una teoría de la historia en la única firma derridiana, porque lo real se resiste a ser domado e incorporado al impar filosófico derridiano.

Levinas mainly deals with the notion of eschatology in the preface of Totalité et infini (1961). There it appears in the context of his agreement with an entire tradition of philosophers claiming that the very nature of being is one of violence and war, which becomes manifest in the pervasive waging of political battles and wars. He further contends that a conception of morality based on the "pure subjectivism of the I" is powerless to shield humankind against such violence. The alternative he offers to such an impotent morality is an ethics of alterity. Eschatology is Levinas's answer to how such an ethics of alterity would be capable of insulating humankind against calculative reason and the pressures of politics and war. To understand how eschatology succeeds in doing so and how Levinas fills in the notion, I argue that it should be understood within the context of his conceptualisation of time. Levinas offers novel analyses of the forms and the work of time. Time, in Levinas, is the very inner structure of an existent's movement of existing - I refer in this regard to the inherent chronological inconsistency of the human condition. In Levinas's ethical metaphysics this inherent chronological inconsistency is theorised as the other (autre) within the self, an affective infection that dates back to a past that has never been present - it hails from the diachronic time of the Other - and is opened to the future, "to the newness of the unknown". While this past is impossible to grasp, it nevertheless concerns me. I cannot remain unaffected in relation to it; it has left a trace. This alterity within the self becomes manifest as an inherent Desire for time, time that can only be given by the other person, which for Levinas is the Other (l'Autrui). This means that the singular time of my being is not yet time, does not yet have time, but the singular I bears an inherent Desire for time within. This Desire for time, then, emanates from the inherent chronological inconsistency which typifies the existent being "out of sync" with itself, a diastasis or a "standing apart from itself. To be sure, this Desire is not a need to be filled, but as Desire, it is essentially insatiable. This Desire conquers the ecstatic time of need and satisfaction and the inevitable return to the self, the collapse back upon oneself that follows when needs are satiated, and the return of the unbearable heaviness of being that it signals. The early Levinas (De l'évasion, 1935) was looking for an escape from this irremediable Being. Only four decades later in Autrement qu'être ou au-delà de l'essence (1974) will Levinas come to fully plot out "a new path out of being," a temporal path that he started to chart in Le temps et l' autre (1948), which forges a fundamental link between time and ethics. The time that the future brings is not merely the recurrence of the present instant or its continuation, but the possibility of another instant or a new beginning. How can an existent in the instant recommence otherwise? The coming of the future announces another original instant that cannot be approached but that comes; that cannot be assumed, since it appears as an epiphany. The existent is able to welcome the absolutely strangeness of the epiphany of the future because of the inherent susceptibility to fraternity and sociality, which is made possible by time. This, however, is not time that the existent has like a possession but a capacity to welcome time that springs from an existential chronological inconsistency - a being temporally out of joint. To further specify, this "capacity" is not a power that the individual instant is endowed with. Quite to the contrary, faced with the radical strangeness of the future, with the alterity of the face of the Other, the existent is reduced to a "radical passivity. " Passivity is the radix or root of ethical agency. The capacity that time gives, is the capacity for generosity, the power to be able to give of the riches accumulated. This is not to turn away from one's egotistical selfish life once and for all, but a being turned to be able to welcome the Other without being obliterated in the face of an absolute Mystery. The instant as an interruption announces the possibility of a new beginning, which is not the effacement of the past, but the pardon that purifies the past and the injustices committed. Pardon consists in a retroactive action that inverts the natural temporal order of things and implies the "reversibility of time". Now the past instant has not passed but can be lived again, differently. In Levinas we find a non-teleological conception of time. Truth, Levinas contends, requires both an infinite time and a completed time conceived as "messianic time". Messianic time, more precisely, may be conceived as the "extreme vigilance of the messianic consciousness", since it is only such vigilant consciousness that can protect us against the revenge of evil -which infinite time cannot do. This notion of "messianic consciousness" is encapsulated in Levinas's conceptualisation of eschatology, which is the infinity beyond totality or beyond history, without denying history. The eschatological is not realised at the end of time but rather in each instant in which our responsibility vis-a-vis the Other is realised. If this responsibility exempts us from the jurisdiction of history and the future, salvation is not to be found at the end of history but remains at each moment possible. When Levinas speaks of eschatology in Totalité et Infini he does not refer to a doctrine but to a vision: "the eschatological vision" that consummates moral experience. It is not a spiritual relationship; it leads to action. To see (envision) is already to act. This action is evoked in feeling responsible in the face of the future one hopes for others. The future one hopes for others - a better future - is the eschatological vision realised in the eruption of the present as a purified past.

In hierdie essay word die plek van eskatologie in Levinas se tydsbegrip krities onder die loep geneem. Daar word aangevoer dat Levinas se nadruklike aandrang in Totalité et infini (1961), naamlik dat eskatologie etiese verantwoordelikheid fasiliteer, nie onafhanklik van sy konsep-tualisering van tyd verstaan kan word nie. Eskatologie in Levinas is nie die leer van die laaste dinge nie, maar die verklaring wat Levinas bied vir hoe 'n etiek van alteriteit daartoe in staat is om die mensdom teen die geweld van berekende rede en die druk van politiek en oorlog te beskerm. Hoe eskatologie presies hierin slaag, word uiteengesit aan die hand van Levinas se oorspronklike analises van die vorms en werk van tyd.

Resumo Neste ensaio, propomos uma investigação da obra de Jorge Luis Borges como uma resposta à atual crise de imaginação, proclamada como o problema central dos “tempos pós-normais” e destacada de outras perspectivas (ecocrítica, educação, pós-humanismo). O objetivo principal é examinar diferentes formas de pensar e imaginar discerníveis na obra de Borges, “outro inquisidor” em busca de heresias maravilhosas. A estrutura teórica da análise baseia-se nos textos noológicos de Deleuze sobre o conceito de “jogo ideal” (pensamento anti-metafísico heterodoxo que conceitua a diferença e o nonsense) e na patafísica, proclamada por ele como o único termo geral que corresponde a todas as tentativas de superar a metafísica. Propomos a tese de que o modo divergente e paradoxal de pensar e imaginar em Borges, entre a literatura, a ciência e a filosofia, é um tipo de patafísica, necessária para enfrentar a “pós-normalidade”. ensaio imaginação tempos pósnormais pós normais pós-normais ecocrítica, ecocrítica (ecocrítica educação póshumanismo. póshumanismo humanismo . pós-humanismo) outro inquisidor maravilhosas baseiase baseia se jogo ideal pensamento antimetafísico anti metafísico nonsense patafísica metafísica literatura filosofia pósnormalidade. pósnormalidade normalidade “pós-normalidade” pós-humanismo “pós-normalidade

Abstract In this essay we propose an investigation of the work of Jorge Luis Borges as a response to the current crisis of imagination, which has been proclaimed as the central problem of “postnormal times” and also singled-out from other perspectives (ecocriticism, education, posthumanism). The main aim is to examine diverse ways of thinking and imagining that are discernible in the work of Borges, “other inquisitor” in search of marvelous heresies. The theoretical framework of the analysis is based on Deleuze’s noological texts on the concept of the “ideal game” (a heterodox anti-metaphysical thought that conceptualizes difference and nonsense) and on pataphysics, which was proclaimed by Deleuze as the only general term that corresponds to all attempts to overcome metaphysics. We propose the thesis that the divergent, paradoxical way of thinking and imagining in Borges, between literature, science and philosophy, is a type of pataphysics, necessary to confront “postnormality”. imagination postnormal times singledout singled out ecocriticism, ecocriticism (ecocriticism education posthumanism. posthumanism . posthumanism) inquisitor heresies Deleuzes s ideal game antimetaphysical anti metaphysical nonsense pataphysics metaphysics divergent literature philosophy postnormality. postnormality “postnormality” “postnormality

Resumen En este ensayo proponemos una investigación de la obra de Jorge Luis Borges como respuesta a la actual crisis de la imaginación, proclamada como el problema central de los “tiempos posnormales” y subrayada también desde otras perspectivas (ecocrítica, educación, posthumanismo). El objetivo principal es examinar diferentes modos de pensar e imaginar perceptibles en la obra de Borges, “otro inquisidor” en búsqueda de herejías maravillosas. El marco teórico del análisis está basado en los textos noológicos de Deleuze sobre el concepto del “juego ideal” (heterodoxo pensamiento antimetafísico que conceptualiza la diferencia y el sinsentido) y sobre la patafísica, proclamada por él como único término general que corresponde a todos los intentos de superar la metafísica. Proponemos la tesis de que el divergente, paradójico modo de pensar e imaginar en Borges, entre la literatura, la ciencia y la filosofía, es un tipo de patafísica, necesaria para afrontar la posnormalidad. imaginación tiempos posnormales ecocrítica, ecocrítica (ecocrítica educación posthumanismo. posthumanismo . posthumanismo) otro inquisidor maravillosas juego ideal heterodoxo sinsentido patafísica metafísica divergente literatura filosofía posnormalidad

ABSTRACT The civilizational turn of modernity, which still marks us, raises an enormous challenge to the Christians faith. Starting from the thesis that there is always a philosophy present in theology, Libanio faced this issue both in relation to his first formulation in European modernity, also present among us, and the specific situation in Latin America, confronting the classical metaphysics usually used in theology and assuming the philosophy of subjectivity and the philosophy of liberation. The change in the contemporary philosophical scenario raises fundamental questions for theology. modernity us faith America liberation

RESUMO A reviravolta civilizacional da modernidade, que ainda nos marca, levanta um enorme desafio à fé cristã. Partindo da tese de que há sempre uma filosofia presente na teologia, Libanio enfrentou esta questão tanto em relação à sua formulação primeira na modernidade europeia, também presente entre nós, quanto à situação específica da América Latina, confrontando-se com a metafísica clássica, usualmente utilizada na teologia, e assumindo a filosofia da subjetividade e a filosofia da libertação. A mudança do cenário filosófico contemporâneo levanta novas questões fundamentais à teologia. marca cristã teologia europeia nós Latina confrontandose confrontando se clássica libertação

ABSTRACT The concept of Quilombism developed by Abdias Nascimento is frequently used by social movements. This work intends to analyze how this concept is constructed, having as a hypothesis that it is based on the concept of mythopoeia, developed in Wole Soyinka’s metaphysics of the Yoruba artist. movements constructed mythopoeia Soyinkas Soyinka s artist

RESUMO O conceito de quilombismo criado por Abdias Nascimento é muito utilizado pelos movimentos sociais. Este trabalho pretende analisar como esse conceito é construído, tendo como hipótese que ele se ampara no conceito de mitopoesia, desenvolvido na metafísica do artista iorubá de Wole Soyinka. sociais construído mitopoesia Soyinka

Abstract: How does feminist metaphysics inform the ontological commitments of feminist International Relations? Since feminisms entered into IR, debates over epistemology and methodology have dominated discussions among feminists in the discipline. Reflections on ontology, especially on gender as a kind, seem to be subsumed under the notion of social construction. However, exactly what and how gender is constructed deserves further exploration in feminist IR research. In this article, I propose a dialogue between Philosophy and IR, aiming to provide a feminist metaphysics for the ontology of gender. I mobilise Ásta’s conferring framework to ground the explanation of gender as social construction that serves the interests of feminists in IR, and I exemplify its use through the debate between empiricist and critical feminists.

Résumé : Comment la métaphysique féministe informe-t-elle les compromis ontologiques des féminismes dans les relations internationales (RI) ? Depuis l’apparition des féminismes dans le RI, les débats sur l’épistémologie et la méthodologie ont eu prévalence dans les discussions entre les féministes de cette discipline. Les réflexions sur l’ontologie, en particulier sur le genre en tant que catégorie, semblent se résoudre autour de la notion de construction sociale. Néanmoins, ce qu’est exactement et comment se construit le genre est une question qui demande une plus ample exploration dans la recherche féministe des RI, dans le but d’apporter une métaphysique féministe à l’ontologie du genre. Je me sers du modèle d’attribution d’Asta pour servir de base à une explication des mécanismes de construction sociale du genre qui concernent les féministes dans les RI, et j’exemplifie leur utilisation par le débat entre féministes empiristes et critiques.

Resumen: ¿Cómo la metafísica feminista informa los compromisos ontológicos de los feminismos en las Relaciones Internacionales (RI)? Desde la entrada de los feminismos en las RI, los debates sobre epistemología y metodología han dominado las discusiones entre las feministas de la disciplina. Las reflexiones sobre la ontología, en especial sobre el género como categoría, parecen resolverse en torno a la noción de construcción social. Sin embargo, exactamente qué y cómo se construye el género merece una mayor exploración en la investigación feminista de las RI. En este artículo, establezco un diálogo entre la Filosofía y las RI con el objetivo de aportar una metafísica feminista para la ontología del género. Recurro al modelo de atribución de Ásta para sustentar una forma de explicar los mecanismos de construcción social del género que interesan a las feministas en las RI y ejemplifico su uso a través del debate entre feministas empiricistas y críticas.

Abstract: One of the challenges of the Kantian research is to deal with the different meanings of the term critique, as well as to ask about the author’s possible motivation in choosing this term to title his main works. Through the emphasis on the fecundity of meaning of the term critique, we will show in this article that its connection with the establishment of limits to metaphysics was a sinuous process, which is capable of encompassing interests of heterogeneous natures. For this purpose, we will first problematize, in particular, the appearance of the concept of critique in NEV of 1765 and, later, based on the Reflections (1765-1770), we will identify how its equivocality, more than an obstacle, favored the construction of its protagonist role in the Kantian corpus. Thus, the critical thinking for Kant, instead of a position facing only the problem of metaphysics, is explained as a position facing the most diverse problems of the modern subject. Abstract authors author s works process natures purpose problematize particular 176 and later 17651770, 17651770 1770 , (1765-1770) equivocality obstacle corpus Thus Kant subject 17 1765177 177 (1765-1770 1 176517 (1765-177 17651 (1765-17 (1765-1 (1765- (1765 (176 (17 (1 (

Resumo: Um dos desafios do comentário à filosofia kantiana é lidar com as possíveis acepções do termo “crítica”, juntamente com a possível motivação do autor na escolha desse termo, para intitular suas principais obras. Neste artigo, enfatizando a fecundidade de significado do termo “crítica”, mostra-se que a sua ligação com o estabelecimento de limites à metafísica foi um processo sinuoso, o qual perpassou preocupações de naturezas heterogêneas. Para tanto, problematiza-se, primeiramente, o aparecimento do conceito de crítica, em especial, em NEV de 1765 e, posteriormente, com base nas Reflexões até 1770, identifica-se como a sua equivocidade, mais do que um empecilho, favoreceu a construção de seu protagonismo, no corpus kantiano. Assim, o pensamento crítico em Kant, em vez de uma posição diante do problema da metafísica, explicita-se como uma posição diante dos mais diversos problemas do sujeito moderno. Resumo crítica , “crítica” obras artigo mostrase mostra se sinuoso heterogêneas tanto problematizase, problematizase problematiza se, problematiza-se primeiramente especial 176 e posteriormente 1770 identificase identifica equivocidade empecilho protagonismo kantiano Assim Kant explicitase explicita moderno “crítica 17 177 1

Abstract According to a particular interpretation of quantum mechanics, the causal role of human consciousness in the measuring process is called upon to solve a foundational problem called the “measurement problem.” Traditionally, this interpretation is tied up with the metaphysics of substance dualism. As such, this interpretation of quantum mechanics inherits the dualist’s mind-body problem. Our working hypothesis is that a process-based approach to the consciousness causes collapse interpretation (CCCI) -leaning on Whitehead’s solution to the mind-body problem- offers a better metaphysical understanding of consciousness and its role in interpreting quantum mechanics. This article is the kickoff for such a research program in the metaphysics of science. measurement Traditionally dualism dualists dualist s mindbody mind body processbased based CCCI (CCCI leaning Whiteheads Whitehead science

Abstract: This text represents our first attempting to offer a Metaphysic model to interpret the late modernity (which emerges in the middle of the 18th century and goes along until the end of the IIWW) through the concept of Teleontology. Thus, Teleontology means the procedure of the spirit of the late modern age to shift its paradigms from ontology (an investigation about the being as being, in which existence means an attribute) to teleology, in which essence must be conquered and revealed in the final of a progressive process. Instead of Being, Man became the main object of this investigation; the question of the being as being has given way as to an enlightened concept of being-man (never reached) as also to the task to achieve this in order to satisfy what reason designed to human species. However, as this project of achieving the concept of Being-Man advanced, its true nature became clear: a unilateral and arbitrary colonial expansion, which forced everyone to follow Teleontological paradigms. Teleontology can demonstrate that Greek-Christian metaphysics means a particular element (never universal) submitted to a specific culture and, in this case, expresses the structure of Eurocentric thought that became global by way of the expanding of capitalism/colonialism. Specifically, in this text, we propose to investigate: 1 - what is Teleontology; 2 - what are its objects; 3 - what are its origins. Abstract th IIWW Thus attribute teleology process Being beingman man never reached species However BeingMan advanced clear expansion GreekChristian Greek Christian universal case capitalismcolonialism capitalism colonialism capitalism/colonialism Specifically investigate objects origins

Resumo: Esta é uma primeira tentativa do autor de propor um modelo metafísico de interpretação da modernidade tardia (que emerge na metade do século XVIII e vai até o fim da II Guerra), por meio do conceito de teleontologia. Assim, a teleontologia é o procedimento do espírito desse tempo de deslocar a ontologia (investigação sobre o ser enquanto ser, à qual a existência é um atributo) para uma teleologia, na qual a essência deve ser conquistada e revelada ao final de um processo progressivo. Em vez do Ser, o homem se tornou o grande objeto dessa investigação, e a pergunta sobre o ser enquanto ser deu lugar ao conceito iluminista de ser-homem (nunca realizado) e à finalidade de alcançá-lo, para satisfazer o que a razão projetou à espécie humana. No entanto, à medida que o projeto de atingir o nível do ser-homem avançava, clareava a sua verdadeira natureza, a saber, a expansão capitalista/colonial como força unilateral e arbitrária, a qual forçou todos a seguir paradigmas teleontológicos. A teleontologia demonstra que a metafísica (greco-cristã) é um elemento particular (e nunca universal) submetido a uma cultura e expressando, no caso aqui em questão, a estrutura de pensamento eurocentrado que se mundializou, através da expansão do capital/colonização. Neste escrito, propõe-se pensar sobre 1 - o que é a teleontologia, 2 - quais são os seus objetos, 3 - e qual é a sua origem. Resumo Guerra, Guerra , Guerra) Assim investigação atributo teleologia progressivo Ser serhomem realizado alcançálo, alcançálo alcançá lo, lo alcançá-lo humana entanto avançava natureza saber capitalistacolonial capitalista colonial arbitrária teleontológicos grecocristã greco cristã (greco-cristã universal expressando questão mundializou capitalcolonização capital colonização capital/colonização escrito propõese propõe objetos origem

Abstract: The thought of François Jullien has made valuable contributions to contemporary philosophy, primarily by enriching the interpretation of certain classic themes through the uniqueness of ancient Chinese wisdom. This approach has revealed aspects that Western philosophy, with its metaphysics focused on being, has overlooked. Among these aspects, Jullien has drawn attention to how a series of resources of what could be called ‘Christian thought’ have remained unthought-of, at least from a philosophical perspective. The central question of this research is whether this Christian logic represents just another resource, among several, that Jullien has utilized in his intellectual work, or if it also constitutes one of the fundamental sources of his own work and the beginnings of possible de-coincidence from the philosophy of being. The conclusions indicate a notable and indispensable presence of these Christian notions in his argumentative proposal, albeit without resorting to faith. This study will begin by reviewing the main theses of the French philosopher and, at the same time, will describe how he has been relating and discussing them with Christian doctrine. Abstract wisdom being overlooked unthoughtof, unthoughtof unthought of, unthought-of perspective resource several decoincidence de coincidence proposal faith time doctrine

Resumen: El pensamiento de François Jullien ha realizado valiosos aportes a la filosofía contemporánea, principalmente, nutriendo la interpretación de algunas temáticas clásicas desde la originalidad de la milenaria sabiduría china. Este enfoque ha revelado aspectos que la filosofía occidental, con su metafísica centrada en el ser, ha pasado por alto. Entre estos aspectos, Jullien ha llamado la atención sobre cómo han quedado impensados, al menos para la filosofía, una serie de recursos de lo se podría llamar ‘pensamiento cristiano’. La pregunta central de esta investigación es si esta lógica cristiana representa un recurso más, entre varios, que Jullien ha explotado en su trabajo intelectual o si, además, constituye una de las fuentes fundamentales de su propia obra y el comienzo de posibles des-coincidencias con la filosofía del ser. Las conclusiones indican una presencia notable e indispensable de estas nociones cristianas en su propuesta argumental, aunque sin pasar por la fe. Este estudio comenzará revisando las principales tesis del filósofo francés y, al mismo tiempo, describirá cómo él mismo las ha ido poniendo en relación y discusión con la doctrina cristiana. Resumen contemporánea principalmente china occidental ser alto impensados cristiano. cristiano . cristiano’ más varios además descoincidencias des coincidencias argumental fe tiempo

Abstract Neoliberalism may be best understood as a worldview that has exercised notorious hegemony in Western societies, especially since the early 1980s. In this sense, this text addresses one of the leading exponents of neoliberalism – Friedrich A. Hayek – and the notions of spontaneous order and methodological individualism, as formulated in his version of neoliberal theory. The objective of the undertaken effort was to demonstrate that the relationship existing in this author’s work between the defense of the neoliberal “metaphysical” spontaneous order of the market and an atomized understanding of the subject has, as a result, the centrality of a market sociability with de-legitimizing and corrosive implications for the modern Enlightenment sense of human (cultural) training. Among the possible consequences of this relationship is the weakening of key topics, such as action, freedom, equality, social justice, and autonomy, under the prism of a post-conventional morality demanded by today’s complex, plural, and unequal societies. From this perspective, the conclusion points to the need to recover the philosophical concept of action, formulated by the classical philosophical tradition, a post-metaphysical and post-traditional view of social order, a post-conventional conception of morality, and a social conception of freedom. societies 1980s s A individualism theory authors author metaphysical “metaphysical result delegitimizing de legitimizing cultural (cultural training topics action freedom equality justice autonomy postconventional post conventional todays today complex plural perspective tradition postmetaphysical posttraditional traditional

Resumo O neoliberalismo pode ser mais bem compreendido como uma visão de mundo, que tem exercido notória hegemonia nas sociedades ocidentais, sobretudo, a partir do início dos anos 1980. Neste sentido, o presente texto trata de um dos principais expoentes do neoliberalismo – Friedrich A. Hayek – e das noções de ordem espontânea e de individualismo metodológico, conforme formuladas na sua própria versão da teoria neoliberal. O objetivo, com o esforço empreendido, é demonstrar que a relação existente na obra desse autor entre a defesa da ordem espontânea “metafísica” neoliberal do mercado e uma compreensão atomizada de sujeito tem, como resultado, a centralidade de uma sociabilidade de mercado, que tem implicações desligitimadoras e corrosivas para o sentido moderno iluminista da formação (cultural) humana. Dentre as possíveis consequências resultantes dessa relação, estão o enfraquecimento de temas chaves, tais como ação, liberdade, igualdade, justiça social e autonomia, sob o prisma de uma moralidade pós-convencional demandada pelas atuais sociedades complexas, plurais e desiguais. Dessa perspectiva, a conclusão aponta para a necessidade de recuperação do conceito filosófico de ação, o qual é formulado pela tradição filosófica clássica, de uma visão pós-metafísica e pós-tradicional de ordem social, de uma concepção pós-convencional de moralidade, bem como de uma concepção social de liberdade. mundo ocidentais sobretudo 1980 A metodológico objetivo empreendido metafísica “metafísica resultado cultural (cultural humana chaves ação liberdade igualdade autonomia pósconvencional pós convencional complexas desiguais perspectiva clássica pósmetafísica póstradicional tradicional 198 19 1