Programa de Pós-Graduação em Filosofia - PPGFIL/IFCH

URI Permanente desta comunidadehttps://repositorio.ufpa.br/handle/2011/5862

O Programa de Pós-Graduação em Filosofia (PPGFIL) do Instituto de Filosofia e Ciências Humanas (IFCH) da Universidade Federal do Pará (UFPA). Foi criado em dezembro de 2010 e iniciou suas atividades efetivas em agosto de 2011, como curso de Mestrado em Filosofia, sendo o único na área em toda a Região Norte.

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Agora exibindo 1 - 20 de 84

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Alegria e pobreza nas representações Sanfranciscanas de Dante e Giotto
(Universidade Federal do Pará, 2022-02-22) SILVA, Jonas Matheus Sousa da; MOLINARI, Jonathan; http://lattes.cnpq.br/3579284707222729
Il est basé, dans le premier chapitre, de nature historiographique et philologique, d’une présentation positive du XIIIe siècle en Italie et du contexte de la main droite, en passant par un statut quaestionis sur l’esthétique médiévale et saint Bonaventure, dans lequel ses oeuvres Itinerarium Mentis in Deum, l’argument central de De Triplici Via, alias Incendium Amoris et le contexte historique de la Legenda Sancti Francisci sont présentés, pour témoigner de la réception de ces écrits chez Giotto et Dante. L’historiographie sur saint François au Jacques Le Goff et à Auerbach est présentée ci-dessous; ce qu’il y a de joie et de pauvreté dans les Écrits de saint François et dans les Sources franciscaines; L’analyse de Massimo Cacciari des occurrences de tels concepts dans les représentations saintfrancicanes de Dante et Giotto est donnée et le reflet du motif de la croix comme point d’intercession de la pauvreté et de la joie est atteint. Le chapitre suivant traite de la réception de la figure de saint François dans la Commedia de Dante et de la nouveauté de cette représentation. La biographie de Dante est exposée dans son contexte politique; il suit pour la présentation des aspects de la littérature dantesque selon l’intellectuel italien Francesco de Sanctis, dans son Histoire de la littérature italienne; la représentation de saint François en Commedia est mise en évidence, en particulier dans Paradiso XI, et se termine par la réflexion sur le motif de la croix dans cette oeuvre. Le dernier chapitre traite de la représentation de saint François dans les 28 fresques de Giotto dans le cycle de la basilique supérieure d’Assise. Il met en lumière la biographie de Giotto dans son contexte culturel; la représentation picturale de saint François dans le cycle giottesco susmentionné, les représentations des raisons de la joie et de la pauvreté et la présence du motif de la croix; elle culmine avec l’herméneutique de ces motifs dans les fresques du cycle: François écoute le crucifix de saint Damien, Noël en Greccio et la réception des stigmates.
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Amor, beleza e reminiscência: sobre a educação erótico-filosófica da alma no "Fedro" de Platão
(Universidade Federal do Pará, 2017-08-11) COSTA, Rafael Davi Melém da; SOUZA, Jovelina Maria Ramos de; http://lattes.cnpq.br/0475424515288539
Our research aims at showing how we can recognize in Plato’s Phaedrus a proposal of an eroticphilosophical education of the soul (psiche), one in which the association between love (eros), beauty (kalon) and recollection (anamnesis) serves as the basis to the harmonization of the human psyche through an active contribution of the non-reflexive parts of the soul, along with the intellect, in search of human excellence (arete) and happiness (eudaimonia).
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Uma análise do método de conjecturas e refutações Popperiano e de sua Aplicação ao ensino da Filosofia na educação básica
(Universidade Federal do Pará, 2023) SIQUEIRA, Ailton dos Santos; DIAS, Elizabeth de Assis; http://lattes.cnpq.br/9610357600630781; https://orcid.org/0000-0003-0951-6313
The objective of this work is to examine whether the method of conjectures and refutations that Popper proposes for science can be applied to the teaching of Philosophy in basic education, more specifically at the elementary and secondary levels. This is a problem related to education and in particular to the way of teaching Philosophy. However, this question is not disconnected from his theory of science. Our intention is to show that such a method, with some adaptations, can be an effective procedure to provoke philosophical reflection, insofar as it enables not only the problematization, but also the critical discussion of the solutions proposed by the philosophers. In our analysis, we seek to show that Popper criticizes and rejects induction as a method of science and proposes as an alternative, that of conjecture and refutation. We elucidate the nature of such a procedure and its stages. Subsequently, we seek to highlight some reflections of the philosopher on pedagogy in order to support our reflections on the theme. We also present some proposals for the application of Popper's ideas to education, such as those of Bedoya and Duque (2019), who believe that the use of the method of conjecture and refutation in education enables the formation of students who are aware that science is not infallible and evidence how such a procedure can improve learning in general. Another proposal, the object of our analysis, was that of Oliveira (2008), who seeks to show how Popperian epistemology can foster a fallibilist approach in the teaching of the sciences. We also examine the suggestions of Segre (2009) to use Popperian critical rationalism in academic didactics as an alternative to the dogmatic and authoritarian teaching practiced in university education. And finally, we show how the method proposed by Popper can be applied to the teaching of Philosophy in basic education.
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Antagonismos e proximades entre a filosofia de Nietzsche e a filosofia de Platão
(Universidade Federal do Pará, 2016-11-09) ARAÚJO, Allan Diego de; BARROS, Roberto de Almeida Pereira de; http://lattes.cnpq.br/4521253027948817
In spife of the existent antagonism between Nietzsche‘s and Plato‘s philosophies, it have familiarities among herselves. This dissetation search points of some kinship between Nietzsche‘s and Plato‘s. Nietzsche criticises the platonism (socrates dichotomies) in the Plato‘s dialogs, in objection from withim european methaphysics. This work demonstrates that plato‘s philosophy is a great and constant inspiration for Nietzsche‘s combat on the plebeian platonism in the ocidental tradition. The reason for this approach in the Nietzsche‘s criticism is a ―transvaluation of all values‖ wherein ―platonism inversion‖.
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Arte e intuição intelectual em Schelling
(Universidade Federal do Pará, 2015-11-03) CECIM, Arthur Martins; CORÔA, Pedro Paulo da Costa; http://lattes.cnpq.br/3785172545288511
The aim of this dissertation is to investigate the relationship between art and intellectual intuition in Schelling from the perspective of his lectures on Philosophy of art and of the System of transcendental idealism. By the conception of philosophy of art as a construction of the absolute in the form of art, we intend to analyze the importance of the absoluteness of the symbolic exposition for the objectivity of the Ideias of Philosophy. Thus, on the side of this absolute way of exposing, art can really exhibit the archetypes of Philosophy through a concrete objet. On the side of intuition, as the sixth part of the System of transcendental idealism shows, this means that the production of the aesthetic intuition is the only form of objectification for the intellectual intuition, which remains doubtful in the theoretical and practical fields. For, there are no empirical objects that correspond to the intelligible objet of this intuition in these two fields.
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Arte e natureza na teoria estética de Theodor W. Adorno
(Universidade Federal do Pará, 2019-08-30) SANTOS, Carlos Henrique Hildebrando dos; BURNETT JUNIOR, Henry Martin
Throughout the trajectory of the philosophical writings of Theodor W. Adorno becomes perceptible the different forms with a materialistic and dialectical reflection on nature. We highlight the conference: The idea of the natural history of 1932 and the book entitled Dialectic of enlightenment, written in the decade of 1940. On the other hand, in what would be his last written work and published posthumously in the early 1970s, aesthetic theory, these issues return as a way of thinking of nature as an aesthetic category indispensable for a theory of works of art, the refuge of mimetic behavior. In this way, our objective is inscribed in the perspective of analyzing the beautiful natural and its relation with the works of art, from its late work. Since he takes up not only discussions of his youthful phase but also the considerations of the beautiful natural present in the German aesthetic tradition from the turn of the eighteenth century to the nineteenth, we are drawn in the analysis of this tradition always taking as a starting point the position of Adorno. With this reading, we are enabled to understand how it resigns the beautiful in nature and thus we can launch ourselves in some literary works that the author has been attentive and in what way they enable us to understand the importance of this aesthetic category. Finally, we understand that he was able to give this conception of beauty a new and more important meaning, above all, to his philosophical project inserted in a critical theory of society.
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Arthur Schopenhauer e o medo da morte
(Universidade Federal do Pará, 2022-07-01) LOBATO, Milene Dayana Paes; DEBONA, Vilmar; http://lattes.cnpq.br/5992703653122811; https://orcid.org/0000-0002-0411-3358; PONTES, Ivan Risafi de; http://lattes.cnpq.br/8592244270861493
All that is known in the phenomenal world are forms of objectification of the Will. The Will is treated by Schopenhauer as blind, arbitrary, tyrannical, and brutal, being responsible for all the suffering of life. Among the various existential fears and consternations, death is the greatest among them, the idea of finitude is what terrifies the human being the most. Knowing this, Arthur Schopenhauer developed a philosophical thought about death that provides a possible answer to the aforementioned common affliction of humanity. Death and life would be partitions of the same cycle in which there are two extremes of non-being: before life and after death. If life and death form a unity, what makes the individual fear death, but not fear life (in the same intensity)? Schopenhauerian thought shows that life should be equally feared since it can be even worse. Death for the subject is only a cessation of consciousness, which is solely the result of organic life and not the cause of it. The lack of awareness of death and the mere awareness of the present (nunc stans) results in the anguish and frustration of not being able to reach eternity. Therefore, the present work problematizes the “philosophy of death” in Schopenhauer and the relationship with the indestructibility of our being-in-itself. It seeks to indicate possibilities for alleviating the fear of death through two ways: that of self-knowledge as Will (metaphysical/knowledge) and that of the search for a more bearable and less unhappy life as possible (eudemonological). Thus, perceiving himself as a constituent of a being-in- itself that is impossible to be annihilated with death, or accepting the impossibility of a life without pain, Schopenhauer shows direct ways for the possibility of overcoming and alleviating the fear of dying – and various other existential fears.
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Autoridade e autoritarismo em Max Horkheimer
(Universidade Federal do Pará, 2014) SILVA, Francivone Rodrigues da; CHAVES, Ernani Pinheiro; http://lattes.cnpq.br/5741253213910825
This dissertation focuses on the analysis of the study by Max Horkheimer on the problem of authority and authoritarianism in this essay Authority and Family from 1936. The constant presence of this phenomenon in social life is treated by Horkheimer within a dialectical and overall view of the history of Western society. The vision of the Frankfurter thinker has strong influence of the thought of Hegel, Marx and Freud in understanding the relationship between individual and society. To further elucidate these concepts, it was necessary a study on the economic issue as a strong link in human relationships as well as a study on the coercive character inherent in the formation of social being. The awareness of the presence of authority and authoritarian character is a requirement that leads human being to learn to face them, as they will never be extinguished.
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A banalidade do mal e a faculdade de pensar: política e ética nas reflexões de Hanna Arendt
(Universidade Federal do Pará, 2017-04-07) MOREIRA, Elzanira Rosa Mello; BARROS, Roberto de Almeida Pereira de; http://lattes.cnpq.br/4521253027948817
This work presents Hannah Arendt's about of evil, and its connection to the thinking and judging college, which gained new impetus at the Nazi trial of Adolf Eichmann. From the reflections on the problem of evil, Arendt turns to the activities of the spirit, raising questions about the thought, related to the phenomenon of evil. In Arendt's analysis, thought has as its activity the search for meanings and its purpose is communication with itself. Moving away from the orthodoxy of the Kantian texts, in his investigations of the judgment, Arendt understands in the aesthetic judgment of Kant the political condition of the judgment. In constant dialogue with Kant's work, Arendt is occupied with several concepts contained in the Critique of the College of Judgment, a work that considers Kant's political philosophy. Hannah Arendt reinterprets the college of judgment to demonstrate its political function, which serves citizens to distinguish right from wrong. The Kantian work allows us to understand the perception and the interpretive movement of Arendt. Through the analysis of the reflections of Hannah Arendt we seek to understand the author's perception about the functioning of the college of thinking and judging the political facts.
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O belo e o sublime em Kant nas fases pré-critica e crítica: ruptura ou continuidade?
(Universidade Federal do Pará, 2017-04-17) SOUSA, Jeandersonn Pereira de; SOUZA, Luís Eduardo Ramos de; http://lattes.cnpq.br/7892900979434696
The objective of this study is to investigate the concepts of the Beautiful and the Sublime in Kant by means of the confrontation between two works of his aesthetic philosophy: one of the pre-Critical period, the Observations on the Feeling of the Beautiful and the Sublime of 1764, and the other of the Critical period, the Critique of the Faculty of Judge of 1790. The central question to be investigated in this research is the following: there is rupture or conceptual continuity in Kant's reflection on the beautiful and the sublime in these two works belonging to distinct periods of his philosophy? The path followed to clarify this problem was divided into three stages: 1) to analyze and discuss how the concepts of the beautiful and the sublime constitute the work of the pre-critical phase; 2) to examine and to discuss how the concepts of the beautiful and the sublime constitute the work of the critical phase; 3) Identify and present, the similarities and dissimilarities, in the treatment of matter in the two works in particular. At the end of this study, the thesis will be defended that, despite subjectivity appearing in the first writing and being an essential part of the second writing, because it characterizes the ground of determination in the subject through the feeling of pleasure and displeasure, the comparison Between the two writings he considers that there is a rupture, much more than a continuity, in Kant's way of thinking the concepts of the beautiful and the sublime in the said works.
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Biopolítica em Michel Foucault: da individualização do sujeito à governamentalidade da população
(Universidade Federal do Pará, 2019-08-29) FREITAS, Felipe Sampaio de; BARROS, Roberto de Almeida Pereira de; http://lattes.cnpq.br/4521253027948817
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Os "bons europeus" e a "nova síntese" no pensamento nietzschiano
(Universidade Federal do Pará, 2021-04-26) FEITOSA, Wesley Leite; CHAVES, Ernani Pinheiro; http://lattes.cnpq.br/5741253213910825; https://orcid.org/0000-0002-8988-1910
This paper consists in a philological – hermeneutics analysis about the philosophical oustpread from Nietzsche’s concepts of “good european” as a fundamental question in his task of overcoming moral. The term “good- european” occurs in two specific parts in Nietzsche’s work. The first mention is in his intermediate texts (1876 – 1882), in which the author talks about culture, language and metaphysical issues. At this period the philosopher argues about subject formation and the cultural processes of coercion on the subject that condionate human thought and behavior. This approach evokes the necessity of a manner to elaborate a task in order to overcome the morality about the concept of free spirit. The concepts of “good european” and free spirit are associated as synonyms in his intermediate work phase, being the first term a manner to enphasize the necessity of overcoming and detaching the nations issue and talks about German nationalism in the 1900s. In his late work (1883-1889) the term “good european” is reintroduced in a new contexto through that the author develops his critics on moral and the overcoming an ethnocentric concept in modern european thought. Thus, Nietzsche stablishes hierarchic and overcome levels: 1. European; 2. Supraeuropean; 3. Asian; 4. Greek. Supraeuropean concept designates a perspective that the Europe itself must be exceed. In this perspective the being needs to be not only supranational but supraeuropean intending to overcome an european vision and the reach of a wider vision about the Western culture. Nietzsche tries to extinguish his western partiality and propounds an Asian perspective in Europe via the concept of Supraasiatic. The supraasiatic level represents a moral overcome in comparison to an european moral, relating this idea to the supraeuropean concept. This concept characterizes a radical objection to the Western and its values as a cultural consequence from Europe. Finally, the author highlightsa greek theoretical foundation as a model to the so called “Europeans from the future” in a denominated greek ideal. This ideal represents a higher view in comparison to the previous ideals and characterizes his cosmopolitan idea about europe culture, in terms of its cultural synthesis. From that perspective Nietzsche describes a non-stop process according to atavistic procedures and diferentiation processes in which a “new synthesis” of philological, linguistics and culture can be possible.
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Ciência e ética em Karl Popper
(Universidade Federal do Pará, 2022-03-24) DIAS, Leandro José dos Passos; DIAS, Elizabeth de Assis; http://lattes.cnpq.br/9610357600630781; https://orcid.org/0000-0003-0951-6313
The more traditional studies about Popper’s philosophy have focused on aspects of his theory of science or his political philosophy or, even, on establishing links between them. More recently, new studies have emerged pinpointing a new hermeneutics that aims to show that ethics is at the root of his philosophy. Our work, assuming that there is an ethics at the base of his thought, intends to analyze it from a more specific perspective: that of science itself. Thereby, we will investigate the following question: can we say that Popper's conception of science involves an ethical dimension? Or rather, is there a relationship between science and ethics in the philosopher’s thought? We will consider that his notion of science presupposes an ethics, which is manifested in his pretensions to demarcate science, in the principles that guide it and in the responsibilities he assigns to scientists. Our analysis of the issue intends to start from Popper’s own rationalism, which he considers as the result of an ethical decision. In this sense, we seek to analyze its character, distinguish it from other forms of rationalism, oppose it to irrationalism and uncover its ethical foundations assisted by the studies of Kiesewetter, Artigas and Oliveira. In addition, to stablish its relations with ethics. Once these characteristic aspects of Popper’s rationalism have been clarified, we will try to show how ethics is present in his conception of science. We’ll show that Popper, when proposing his criterion of scientificity and complementing it with certain methodological rules, makes it clear that the adoption of such rules involves scientists’ decisions based on values and also generates certain ethical commitments. Furthermore, we intend to demonstrate that ethics is present in the ethical principles that guide science, such as fallibility, reasonable discussion, search for truth, honesty and that such principles are closely related to the idea of selfcriticism and tolerance. Finally, we will address the ethical responsibilities of scientists, emphasizing applied sciences. We will show that Popper proposes a new ethics for Science based on the Hippocratic oath.
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Ciência, conhecimento e naturalismo na filosofia de Nietzsche
(Universidade Federal do Pará, 2024-03-08) JESUS, Francisco de Paula Santana de; BARROS, Roberto de Almeida Pereira de; http://lattes.cnpq.br/4521253027948817; https://orcid.org/0000-0001-6142-450X
This dissertation aims to investigate, discuss and interpret the issue of knowledge in Nietzsche’s philosophy. To do so, we assume that the philosopher thematizes knowledge and science from a naturalist perspective, by highlighting their meta-epistemological elements (such as biological influences, or surreptitious commitments to moral values). In this sense, resorting to the natural sciences serves the philosopher as a subsidy for a non-metaphysical investigation of human modes of cognition. It is important, then, to emphasize the parallels between the Nietzschean interpretation and the studies of authors with whom Nietzsche came into contact, such as Mach, Boscovich and Ribot. This demands the study of sources as a methodological resource to determine the meaning of the notion of knowledge in Nietzsche’s philosophy. Thus, our research seeks to 1) outline a history of the notion of knowledge from The Birth of Tragedy; to, then, 2) to present the naturalists perspectives of the knowledge; and, finally, 3) interpret how the main scientific-philosophical models (the Socratic and the sophistic) were formed based on Nietzschean philosophical psychology. Finally, we offer a discourse on the notion of space implied in the Nietzschean hypothesis of the will to power.
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Ciência, religião e ilusão no discurso freudiano: uma leitura filosófica de O futuro de uma ilusão
(Universidade Federal do Pará, 2014) OLIVEIRA, Lívia Maria Araújo Noronha de; SOUZA, Maurício Rodrigues de; http://lattes.cnpq.br/4730551301673902
In his book of the 1927 "The Future of an Illusion" Freud tries in a broader manner, support the function of religious beliefs in the human psyche and demystify them as capable of apprehending reality. For him, the psychic origin of religious ideas is the illusion, which is deeply connected with the repression of human desires and the negation thereof, which occurs in civilization. Freud does not intend to examine the truth value of religious doctrines, but states that they, in their psychological nature, they are illusions. It is the adjustment of reality to promote the pursuit of happiness. Freud points out that religion is only one stage of the human evolutionary process. It is noted that Freud was largely influenced by the strong value that positivism had in his time, thus, he defended that the only way to get at the truth was through rationality. Our work aims therefore to analyze the Freudian scientist discourse, in its relation to religion understood as illusion, from a philosophical reading of " The Future of an Illusion " and always taking into account the influence of Enlightenment ideals on the thought Freud and his work.
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O conceito de ontologia no livro IV da metafísica de Aristóteles
(Universidade Federal do Pará, 2023-09-04) SOARES, Élida Teixeira; CORÔA, Pedro Paulo da Costa; http://lattes.cnpq.br/3785172545288511
Ontology is a domain that spans the entire history of known philosophy, from the Greeks to important contemporary thinkers such as Martin Heidegger and his ontology of Dasein. But, just as each philosophical system seems to be different from each other, when we try to conceptualize ontology, a certain confusion arises, after all, as we see in Heidegger, he understands that in the history of philosophy, the forgetting of being, that is, of itself, occurred. object of ontology, in the form in which it was conceived. And one of the targets of Heidegger's criticism of the forgetfulness of being is Aristotle, just as Kant also seeks to make corrections to the categorical system with which things are determined. For this reason, we are proposing to study the concept of ontology in Aristotle, focusing our analysis on what he says about this episteme in Book IV of his work Metaphysics. Our objective, with this proposal, is to know whether it is possible to find in Aristotle a precise definition of ontology that guides us in the study of this part of philosophy.
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O conceito de psicologia em humano, demasiado humano I
(Universidade Federal do Pará, 2016-12-14) REMÍGIO, Luan José Silva; CHAVES, Ernani Pinheiro; http://lattes.cnpq.br/5741253213910825
The present work aims to explore the concept of psychology as presented in Human, all too human. The formulation of this concept is closely linked to the Nietzschean philosophical project of historical philosophy inaugurated in 1878. This enterprise criticizes the traditional philosophy based on scientific knowledge, which is again valued from the work of 1878. The psychology elaborated by Nietzsche departs from that elaborated by metaphysics, since the philosopher starts from different presuppositions of the tradition when rejecting the body/soul duality and the supremacy of the intelligible over the sensible, when attaching greater importance to the sensitive. Most important, too, is the friendship begun with Paul Rée that will present the French moralists of the seventeenth and eighteenth centuries to the German philosopher. The Duke of La Rochefoucauld, one of these French thinkers, is fundamental for the elaboration of his "psychological observations", as well as the studies on physiology, intensified thereafter. Thus, psychological analysis is necessary to denounce ideals, theoretical, practical and aesthetic as human fictions, too human.
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O conceito de trágico na dialética do esclarecimento
(Universidade Federal do Pará, 2022-03-18) DUARTE, Diarlene da Silva; PONTES, Ivan Risafi de; http://lattes.cnpq.br/8592244270861493
The search undertaken aims to analyze the concept of the tragic according to the perspective of the authors Theodor Adorno and Max Horkheimer. The study has as reference the work Dialectics of Enlightenment, whose theory is absolutely relevant to the interpretation of the history of reason, as well as the context and the human condition in current society. Therefore, the analysis intends to understand the perspectives of Adorno and Horkheimer when they analyze the absence of tragic, assuming that the process of clarification was the main reason that led to the loss of tragicity in the contemporary period. For this, it is necessary to understand the relationship between myth and tragedy in the classical period as an embryonic moment of Greek tragedies and the basis of tragic thought. After that, it intends to analyze the clarification process more specifically from the dialectical clash between the Enlightenment thought of Immanuel Kant and the critical theory of Adorno and Horkheimer, making it possible, subsequently, to understand the relationship between clarification and myth. about the operators of the Culture Industry and their conclusions for the spectator. In this way, the clarification shows that its will not only be the main cause of the cancellation of the tragic in the contemporary world, however, especially, it also highlights the cancellation of the person himself.
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O conceito Kantiano de paz perpétua sob a perspectiva cosmopolita contemporânea
(Universidade Federal do Pará, 2019-03-15) SOUZA, Marcos Felipe Alonso de; MEIRELLES, Agostinho de Freitas; http://lattes.cnpq.br/7826494085324141
In a context of moral uncertainties and international humanitarian crises that characterize so well our century, pursuing an understanding of the problems that haunt men becomes relevant, also seeking a solution that brings, not the eradication, but, at least, the mitigation of the pains that the crises bring as a consequence. Kant, in Perpetual Peace (Zum Ewigen Frieden), is thinking about a solution to the pacification of international conflicts, and brings us valuables lessons on political and human relations. Kant introduces to us two fundamental themes in the context of our contemporaneity: multilateralism and alterity. The first one, is based on the conception of a confederation of States for peace and the second conception, is based on the hospitality for the foreigner, an idea of a universal citizenship right. In this sense, the aim of this research is to analyze the concept of peace for Kant within the function of the State that he developed, relating it to the contemporary cosmopolitan [dis]order. Finally, we try to answer the problematic issue about the role of the State in Kant's thought for the construction of peace and figure it out if this concept still remains current in front of contemporary international conflicts. In fact, there is a possibility of achieving the peace from Kant’s lessons, as long as we pursue more cooperation between nations and respect the human identity differences, two fundamental points already developed by Kant when he discussed the definitive elements for the achievement of peace. It is a conception of peace that is inserted in his philosophy of law and his political thought, directly related to his critique of practical reason.
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Confissão, sujeito e verdade em Michel Foucault
(Universidade Federal do Pará, 2020-06-22) MONTEIRO, Rafael Siqueira; CHAVES, Ernani Pinheiro; http://lattes.cnpq.br/5741253213910825; https://orcid.org/0000-0002-8988-1910