No que toca à relação entre A Sociedade do Espectáculo (1967) e os Comentários sobre a Sociedade do Espectáculo (1988), ou se admite a auto‑interpretação debordiana, de acordo com a qual ambos se complementam, ou reconhecemos, pelo contrário, a presença de um “corte epistemológico”, pondo em causa, por consequência, a unidade revolucionária da obra de Guy Debord. Em conformidade com a primeira hipótese, Maquiavel acaba por prolongar Marx (sob a égide do projecto situacionista de subversão do regime espectacular vigente); com a segunda, porém, abandona-se o campo de análise da economia política, substituindo-o, aparentemente, por uma lógica policial. Porque se nos afigura mais plausível a linha interpretativa que Debord perfilha, se bem que não esteja isenta de dificuldades, vamos argumentar a seu favor.

This article evaluates the issue of formation and adaptation in the context of the bourgeois society, as seen under the lights of Theodor W. Adorno’s thinking, (1903-1969), especially in following the texts: Education and Emancipation (1995); Semiculture Theory (1996) and Dialectic of Enlightenment (1985), aiming at exposing the inherent forceful conditions of the capitalist system that validates the exit of man from the tutelage of divine authority, without, however, bestowing upon him effective autonomy, in the Kantian sense, to self-govern. Such a society chooses scientific knowledge, enhanced by technical-instrumental rationality, as the only valid form of knowledge that will forge a type of subjectivity whose thinking that support it is reified. Education is linked to the interests of the capitalist system to train operators of scientific knowledge to produce goods, without considering the critical reflections that it will provoke on life marked by exploitation and inequalities in this dominating society.\n

A topic generative grammar has addressed is that of the leftness condition. This condition appears to show that people tend not to relate pronouns and variables in the same sentence whenever the pronoun is to the left of the variable. This approach is basically syntactic. The present paper tries to move to a more semantic framework: that of the theory of mental models. This theory considers the meanings of the words in sentences to be essential. Besides, it proposes that people process sentences linking them to iconic models or possibilities. Thus, this paper argues that the theory of mental models can explain the semantic reasons for the difficulties to relate a pronoun and a variable when the pronoun appears first in the sentence.

The article analyzes Husserl's work Krisis from an ethical perspective. The main ethical argument is in Husserl's famous statement about the philosopher's role as an “employee of humanity”. The philosopher's ethics is limited as one that guarantees the possibility of a totalizing ethics. It is through the philosopher and the community of philosophers that the contemporary crisis can be thought of and overcome. The concept of responsibility stands out as a key to the philosopher's ethics, that is, as a responsible subject in thinking about his historical time. One should think about the philosopher's role in building community ethics. It is about thinking about how the philosopher can help in the crisis of science and humanity in general, so that it becomes an authentic humanity.

The purpose of this article is to analyze capitalism as a sign-bearing social form, where reified subjects share signifiers that suit the commodity-form, develop their individualities through social parameters and values shared by the market, e identify their meanings and behaviors through the established reality that cultivates the commodity as its universal form of expression. The goal is to outline the grounds of the issue by developing the Capital-Labor contradiction to, then, suggest that the creation of new forms of subjectivation is the necessary path to develop new social relations.

Research of a theoretical nature that investigates Philosophy, Education and Language in the thought of Jean-Jacques Rousseau (1712-1778). Based on the works Essay on the origin of the languages in which melody and musical imitation is spoken; Discourse on the origin and foundations of inequality between men (1755) and Emilio or Education (1762), aims to make an analysis of the child presented in Emilio through analogies with the hypothetical natural man presented in the Discourse on inequality, from the bias of the essay language; as well as examining the development of language in these characters from the relationship with Emilio's education. The interdisciplinary research presents as a result the conclusion that the relationship between philosophy, language and education is a fruitful interpretation to understand Rousseaunian thought.

O pragmatismo é uma corrente filosófica que deu uma contribuição singular à história do pensamento filosófico. Ela oferece praticidade ao combinar e herdar a visão do intelectual da modernidade e realçar, de forma elegante, as cores e estilos das escolas filosóficas ocidentais. O pragmatismo se inicia com as teorias de Peirce, James, Dewey e Mead, ao que Schiller, Lewis, Hook continuaram suas pegadas, quando Quine, depois, continuou a desenvolver o que se chamou de neopragmatismo, que se manifesta na literatura e na filosofia política de Rorty. Ao invés vez de nos perguntarmos quais variantes seriam qualificadas como pragmatismo autêntico, sugerimos que seria melhor, mais eficaz e mais atual perguntarmos o que podemos aprender com o antigo a fim de salvar o novo.

The objective of this article is to present the need for new paradigms due to the failure of the model implanted by modernity that, for centuries, has marginalized the wisdoms and knowledge of various cultures in the world. Modern science, in an effort to prioritize what is measurable and technical, has not been able to understand living beings, their reasoning, rituals and beliefs. Hence, this work presents some elements that can contribute to the construction of the common good of humanity.

We aim to present Friedrich von Hardenberg (Novalis) (1772-1801) as a precursor of ecological thought, observing how he values nature in his thought, as a result of a constant attempt to overcome Fichtean dualism by means of poetry, through the study of natural sciences and also by means of the study of Plotinus’ philosophy. We observe that Novalis tries, with partial success, to modify his Philosophy, evolving from a subjective idealism in the Fichtean fashion towards a syncriticism (a synthesis between idealism and realism), recognizing both nature and human consciousness’s importance. This kind of thought, analog to the “objective idealism” of Vittorio Hösle (1960-) in his Philosophy of Ecological Crisis: Muscovite Conferences (1991) is more compatible with ecology, recognizing human being as part of nature, not only as something apart from it. Although the German-Italian philosopher recognizes Schelling and Hegel as endowed with such attitude, we add Novalis as a representative of this way of doing philosophy.