Abstract
Our aim is to point out the philosophical meaning in Brazil of the earlier discussions about the nature of Scientific Psychology. Therefore, we will work in particular with texts of two authors, Goncalves de Magalhaes and Tobias Barreto. Our interest it to demonstrate in what sense these philosophers were able to offer opposition to a current positive trend in Psychology and the same time, overcome the contemplative character of self-consciousness inherent in Psychology under the aegis of the Jesuits, in view of need for philosophical modernization in Brazil. At the same time, we intend to show that, despite the criticism of Tobias to Magalhaes, both know recognize the significance of the naturalism in Psychology, especially with regard to the task of entering the Brazilian thought in the course of Western Philosophy.
Highlights
Our aim is to point out the philosophical meaning in Brazil of the earlier discussions about the nature of Scientific Psychology
We will work in particular with texts of two authors, Gonçalves de Magalhães and Tobias Barreto. Our interest it to demonstrate in what sense these philosophers were able to offer opposition to a current positive trend in Psychology and the same time, overcome the contemplative character of selfconsciousness inherent in Psychology under the aegis of the Jesuits, in view of need for philosophical modernization in Brazil
We intend to show that, despite the criticism of Barreto to Magalhães, both know recognize the significance of the naturalism in Psychology, especially with regard to the task of entering the Brazilian thought in the course of Western Philosophy
Summary
Resumo: Nosso objetivo é destacar o sentido filosófico no Brasil dos primeiros debates suscitados pela ideia de uma psicologia científica. Que diz respeito à ideia de modernização, a saber, que ele foi o primeiro a pensar a necessidade de reformas a partir de nossa própria experiência históricocultural; outro, que diz respeito à tarefa que ele mesmo se propôs em face da tradição filosófica brasileira sob a Ratio Studiorum, a saber: superar, no âmbito de uma educação marcada pela religiosidade, o caráter contemplativo e infecundo do conhecimento de si, sem deixar, entretanto, de reconhecer-lhe a significação transcendente. Quando defende, sobretudo no livro XIII de Fatos do Espírito Humano, a separação entre alma e corpo em vista do conhecimento de si, isso não quer dizer que se assemelha ao modo como na vida contemplativa se estabelece uma separação entre consciência e corporeidade. É nesse sentido que a fé, para Magalhães, se constitui no mais baixo grau de liberdade
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