Antonio de Guevara - Obras

Fray Antonio de Guevara es un clásico de la filosofía escrita en lengua española. En junio de 1999 quedó dispuesta la Edición digital de las obras de Antonio de Guevara, el autor español que más influencia alcanzó durante el siglo XVI, el entonces más traducido y reeditado. De esta manera todo el mundo puede ahora disponer de forma libre y sencilla de las obras de este cántabro universal. Ofrecemos también una Bibliografía y una selección de referencias y estudios sobre Antonio de Guevara. [fonte]

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When a man govern another man

Well I doubt not that the people of Nebraska are, and will continue to be as good as the average of people elsewhere. I do not say the contrary. What I do say is, that no man is good enough to govern another man, without that other´s conset. I say this is the leading principle - the sheet anchor of American republicanism.
Abraham Lincoln

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Claude Lévi-Strauss est mort

Selon l'Ecole des hautes études en sciences sociales et son éditeur Plon, l'anthropologue et ethnologue Claude Lévi-Strauss est mort dans la nuit de samedi à dimanche. L'intellectuel, notamment auteur de Tristes Tropiques, aurait fêté ses 101 ans le 28 novembre prochain.
L'académicien avait consacré sa vie à l'étude des peuples dits "primitifs", aux symboles et aux structures de groupe. [Le Figaro]

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Jean Hyppolite (1952) The Organisation of the Logic: Being, Essence, Concept

Hegelian Logic is the absolute genesis of sense, a sense which, to itself, is its own sense, which is not opposed to the being whose sense it is, but which is sense and being simultaneously. This genesis resembles an organic growth, a perpetual reproduction and self-amplification. There is no external purposiveness, but an immanent purposiveness whose image in nature is organic life. The contradiction of this growth is its immanent intentionality; how can it grow? Does not its beginning already contain implicitly all of what its end will be? Isn't the immediate being at the beginning already the absolute Idea of the end? An artist constantly reproduces the same faces. Across his paintings, we can follow something like an intention which becomes explicit and precise, and which nevertheless was unaware of itself in the first works. He does not, however, repeat himself. This reproduction is creation; it is simultaneously intuitive and discursive. The totality is always immanent, the beginning indicates the end, only the end allows us to comprehend retrospectively the beginning. There is no other way to conceive Hegelian Logic. It is always the whole that develops itself, that reproduces itself in a more profound and more explicit form.

Source: Logic & Existence from State University of New York Press, 1997. Final Chapter before Conclusion reproduced here.

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The "post-theoretical" age and the "reality-based community"

In the absence of data, you theorise. In an abundance, you just need to do the maths. And, because of all those super-efficient search engines, we share more and more data. Data dissolves ideology.

Two further books exemplify this: David MacKay’s Sustainable Energy—Without the Hot Air and Stewart Brand’s Whole Earth Discipline are rigorous responses to the challenge of climate change. Both work from data rather than theory, and offer systems of management rather than ideologies. Both are number-rich and theory-light, and urge action—now. In MacKay’s words: “We have to stop saying ‘No’ and start saying ‘Yes’.” In Brand’s: “We are as gods and have to get good at it.” Brian Eno on Prospect, 29th October 2009

Some years ago...

Reality-based community is a popular term among liberal political commentators in the United States. In the fall of 2004, the phrase "proud member of the reality-based community" was first used to suggest the commentator's opinions are based more on observation than on faith, assumption, or ideology. The term has been defined as people who "believe that solutions emerge from judicious study of discernible reality." Some commentators have gone as far as to suggest that there is an overarching conflict in society between the reality-based community and the "faith-based community" as a whole. It can be seen as an example of political framing.

The source of the term is a quotation in an October 17, 2004, New York Times Magazine article by writer Ron Suskind, quoting an unnamed aide to George W. Bush:

The aide said that guys like me were "in what we call the reality-based community," which he defined as people who "believe that solutions emerge from your judicious study of discernible reality." ... "That's not the way the world really works anymore," he continued. "We're an empire now, and when we act, we create our own reality. And while you're studying that reality—judiciously, as you will—we'll act again, creating other new realities, which you can study too, and that's how things will sort out. We're history's actors…and you, all of you, will be left to just study what we do."[1] [Wikipedia]

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Embodyment and selv-surveillance: able and disable subjects

The supposedly universal subject of much science and philosophy is the subject whose circumstances require him or her to be least aware of his or her body; te able or healthy person is seldom brought up short by the fact of his or her embodiment. By contrast, the disabled, women and members of national ethnic minorities, persons of so-called deviant sexuality, and those with limited financial resources are forced to attend to te potentially incongruous character of their own embodiment and find themselves confronted with "excessive" situations requiring more self-surveillance and interpretation than others may.

HENGEHOLD, Helen. The Body Problematic. Pennsylvania State University Press, 2008 p. 6.

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Jean Baudrillard - Ebooks

• Jean Baudrillard - Simulacra And Simulation (ingles).pdf
• Baudrillard, Jean - La societe de consommation.pdf
• À Sombra das Maiorias Silenciosas - Jean Baudrillard.pdf
• Baudrillard - El sistema de los objetos.pdf
• Las Estrategias Fatales (Jean Baudrillard).pdf
• Jean Baudrillard - Olvidar a Foucault.pdf
• Baudrillard, Jean - La ilusión vital.pdf
• De la seducción (Jean Baudrillard).pdf
• Baudrillard, Jean - La guerra del Golfo no ha tenido lugar.pdf

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Maurice Blanchot: The Conquest of Space (1961)

Man does not want to leave his own place. He says that technology is dangerous, that it detracts from our relationship with the world, that true civilizations are those of a stable nature, that the nomad is incapable of acquisition. Who is this man? It is each of us, at times we give in to lethargy. This man suffered a shock the day Gagarin became the first man in space. The event is now almost forgotten; but the experience will be repeated in other forms. In these cases we must pay heed to the man in the street, to the man with no fixed abode. He admired Gagarin, admired him for his courage, for the adventure, and even paid tribute to progress; but one such man gave the right explanation: it is extraordinary, we have left the earth.
[entyre text on atopia]

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Foucault for dummies

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Carmen Peraita: A vida fáctica em Heidegger: além da representação

Peraita, C. A vida fáctica em Heidegger: além da representação. Controvérsia - Vol. 5, n° 2: 77-86 (mai-ago 2009)

Faz-se necessário precisar, dada à amplitude e complexidade do pensamento de Heidegger, que este trabalho se centre exclusivamente em sua primeira época como docente em Friburgo (que tem demonstrado tão fecunda e decisiva) e que toma em consideração os cursos e escritos correspondentes a tal período.

Esta comunicação quer manter-se no marco das concepções e narrativas do sujeito. Se não sempre, pelo menos em seus primeiros anos, Heidegger dedicou seus esforços (desde
impulso proporcionado pela filosofia da vida) a proporcionar uma interpretação nova e radical do Dasein humano. É certo ainda que, em seus primeiros escritos, refere-se explicitamente ao ser si mesmo (Selbstsein) e, portanto, ao sujeito. Logo abandona esse tipo de denominação, motivado pelo desejo de evitar a dialética ocidental: sujeito-objeto. Ainda que considerando as restrições oportunas, seria possível (pelo menos em ordem do diálogo) entender sua hermenêutica da facticidade como única concepção ou narrativa do Dasein humano.

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The Workhouses

link: workhouses.org.uk

Title page of the 1834 Poor Law Act
© Peter Higginbotham.

The Workhouse often evokes the grim Victorian world of Oliver Twist, but its story is a fascinating mix of social history, politics, economics and architecture.
This site is dedicated to the workhouse — its buildings, inmates, staff and administrators, even its poets...

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