FCSH: IFILNOVA - Documentos de conferências internacionais
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- Selflove (philautia), craving for more (pleonexia) and the love of one’s own for the sake of others (dikaiosyne) (EN: V, X; EE: VII)Publication . Caeiro, António Jorge de Castro; Departamento de Filosofia (DEF); Instituto de Filosofia da NOVA (IFILNOVA)
- Festival PolíticaPublication . Aparício, Maria Irene; Ferreira, Ivone; Fiolic, Marta; Departamento de Ciências da Comunicação (DCC); Instituto de Filosofia da NOVA (IFILNOVA); Instituto de Comunicação da NOVA (ICNOVA)Festival Politica is an annual event that started in Lisbon in 2017, and over the years expanded to Braga and Evora, Portugal. Over the years it changed focus from Abstention from Vote, through Human Rights, Europe, and Ecological Sustainability to Frontiers – topics crucial for debate and action throughout our shared global society. But how does one get interested and involved when the overall sentiment is more and more apolitical each year, with alarming numbers among the younger generations – according to the International Institute for Democracy and Electoral Assistance voter turnout has been declining globally for the last thirty years? As a response to these circumstances, Festival Politica decided to promote greater political and social awareness among Portuguese citizens through debates, films, exhibitions, workshops, concerts and activities for children establishing itself as a “showcase and laboratory of the power of citizenship” (https://festivalpolitica.pt/quem-somos/). This article intends to reflect upon the articulation of the concepts of activism and citizenship (Harrebye, 2016; Tascon and Wils, 2016) with the visual arts, especially in cinema and advertising videos. The case study focuses on A Troca, the advertisement video produced by FCB Lisbon Advertising Agency for the last Festival's edition in 2021 (https://youtu.be/Ozkge3fzWo) and on the winning film of the Festival, Chelas Nha Kau produced by Bataclan 1950 collective and Bagabaga Studios. A semiotic analysis (Kress and van Leeuwen, 2006; Saborit, 2012) and content analysis served as the core of the case study, complemented with an interview with Rui Marques, the organizer of the event.
- Misleading parallels.Publication . Dias Fortes, Alexandra; Instituto de Filosofia da NOVA (IFILNOVA)
- “Übersichtliche Darstellung” as synoptic presentation in Philosophical Investigations, I, §122Publication . Dias Fortes, Alexandra; Instituto de Filosofia da NOVA (IFILNOVA)
- The Perils of Radical SubjectivityPublication . Queiroz, Regina; Instituto de Filosofia da NOVA (IFILNOVA); Social Epistemology Review and Reply CollectiveRobert Antonio’s association of authoritarian ethno-racial nationalism with neoliberal adventure capitalism, and the broader matter of how neoliberal democratization opens the way to rightwing populism and illiberal capitalism (Antonio 2019, 280), seem particularly pertinent. The recourse to Hayek’s political theory to explain the neoliberal roots of populism (Antonio 2019, 287-8) allows for a better understanding of the political, philosophical and ideological ideals that encompass the economic nature of neoliberalism. While I do not wish to contend with Antonio’s thesis and argumentative strategy, and while I fully acknowledge the complex relationships between populism, democracy and neoliberalism (some of these analyzed in the article; see e.g. Hayek’s eulogy of the ‘cultural and spiritual freedom’ of certain autocracies (Antonio 2019, 287)), I do wish to suggest that neoliberal radical subjectivity and conservatism provide a basis for new arguments regarding the relationship between authoritarian ethno-racial nationalism and neoliberal adventure capitalism. More specifically, while agreeing that neoliberal democratization opens the way to rightwing populism and illiberal capitalism, I would like to develop the claim that neoliberalism’s defense of radical subjectivity stirs up populist, racist and nationalistic tendencies in society
- Reading the Tractatus and seeing the world rightlyPublication . Dias Fortes, Alexandra; Instituto de Filosofia da NOVA (IFILNOVA)“If the cardinal problem of philosophy is to be found in the distinction between what can be said (= thought), and what cannot be said but can only be shown in what is said, the task of making the logic of language perspicuous can be understood as a perceptive exercise – and the TLP as an aesthetic endeavour that, in what it says and in the form in which it says what it says, allows its readers to see the world rightly. In the end, this is both an ethical and an aesthetic achievement, for, what is then seen should make one understand that what is more valuable is indescribable in language – and the way to do it justice, is to keep silent about it.”
- Aplicando as expressões de Pessoa ‘Nonregionalism’ e ‘Indefiniteness of Soul’ ao Cosmopolitismo Radical e à Racialidade PluritópicaPublication . Ryan, Bartholomew; Instituto de Filosofia da NOVA (IFILNOVA)Nesta apresentação, focar-me-ei no nonregionalisme indefiniteness of soul de Pessoa, aplicando-osà possibilidade e actividade contemporâneado cosmopolitismo radical e da pluralidade daraça. Estes termos de Pessoa encontram-se numacarta, não publicada em vida, de 1916 (durante aPrimeira Guerra Mundial), no contexto da promoçãoda revista modernista Orpheu. Tomando estaspalavras e respectivo parágrafo (que declaratambém que os sensacionistas portugueses são«cosmopolitas e universais») como ponto de partida,defenderei que as estratégias de espionagem de Pessoa, bem como as suas poesias heteronímicae mitologia criativa, destacam e penetram deforma brilhante no papel incessantemente mutá-vel da linguagem, da localização, do exílio, dasmáscaras e da metafísica desalojada humanas.Juntos, estes aspectos abrem e expressam a possibilidadede transformação de culturas europeiasem culturas globais, do estado de ordem espirituale geopolítica do nomos num estado nómada,e da pluralidade do sujeito numa pluralidade deraça.
- Not harmful delusions – an interpretationPublication . Gonçalves, Jorge; Instituto de Filosofia da NOVA (IFILNOVA)The aim of this article is to identify a characteristic of delusions: that which makes them pathological. It may appear a bit strange at first because one believes that delusions are just a pathological alteration of the mind. However, some authors have shown that although pathological delusions are the most studied, not all delusions have necessarily harmful consequences for the delirious subject or for others. Hence, it seems pertinent to question what makes delusions a pathological state. Although delusions are associated with several syndromes here I take mainly as a reference delusions that are related to the “Schizophrenia Spectrum and Other Psychotic Disorders” in the DSM 5 where they are described as “false beliefs”. Some authors think that delusions are in fact false beliefs and others that delusions are not beliefs but experiences. I also think that delusions are experiences and argue in favour of the Gallagher’s Multiple Realities (MR) model of delusions which is based on the phenomenology of Schütz. According to Schütz, everyday reality is not the only reality in which consciousness can be found. Developing an idea of William James, which states that in the Universe there are several "sub-universes", Schütz maintains that there are several realities which he calls "finite provinces of sense", each having a different cognitive style, to which a specific tension of consciousness belongs, a specific epoché, a prevailing form of spontaneity, a specific form of self-experience, a specific form of socialization, and a specific perspective of time. Gallagher develops the idea of Schütz and includes delusions as a reality along with other alternative realties as dream, fiction or science. However, I think the MR model is not incompatible with the “belief model” because beliefs could exist within the experience of delusional reality. After the exposition of the MR model I would try to explain why within this model one can understand that not all delusions are harmful for the subject or the others. The subject can enter into a different reality – such assomeone who is reading a novel and leaves the reality of the world around them – but this does not always have harmful consequences. Not because the subject ceases to carry the delusion into everyday reality, but because the content of this delusion could have positive consequences or at least not harmful consequences. In this way, one can explain, for example, some “mystical” delusions or some artistic creative delusions which seems not to have negative consequences even if there is confusion between everyday reality and delusion reality (according to MR model).