Political Philosphy

Resumo: O presente estudo pretende expor algumas das linhas fundamentais sobre as concepções antropológicas e de filosofia moral implícitas na colonização espanhola na América do século XVI, bem como nos discursos que pretenderam promover uma reforma moral da empresa colonizadora, questionando diretamente seus fundamentos antropológicos e éticos. Dentro deste quadro mais geral, o objetivo principal do trabalho será o de abordar a atuação de Bartolomé de Las Casas (1474-1566) e os efeitos de seus escritos apologéticos e denunciatórios no interior de um projeto teórico acerca de uma etnologia comparada e de uma visão sobre o estado de natureza e o nativo americano. Palavras-chave: Bartolomé de Las Casas. Estado de natureza. Século XVI.

Abstract: This study aims to expose some of the key lines on the anthropological and moral philosophy implicit in the concepts of the Spanish colonization of America in the sixteenth century, as well as speeches intended to promote moral reform of the colonizing company, directly questioning their anthropological and ethical foundations. Within this broader context, the main objective of the work will be to address the work of Bartolomé de Las Casas (1474-1566) and the effects of his apologetic and denunciative writings and within a theoretical project about a comparative ethnology and an insight into the state of nature and of the native American.

O objetivo do trabalho é o de marcar a importância da obra de Francisco de Vitoria (ca. 1486-1546), principal nome da Escola de Salamanca, sobre o que pode ser considerada uma nascente antropologia do homem americano, profundamente vinculada à concepção jurídica das sociedades do Novo Mundo. O foco da análise recairá sobre a conferência De indis prior (1538-1539), traduzida para a língua vernácula como Relección primera sobre los indios recientemente descubiertos.

Isabel de Villena, author of Humanism, offers a female paradigm of government in her Vita Christi: the Virgin Mary as queen and as pope. Through queenship, she formulates a new political ethic that she presents as a model to power male holders. Its study confirms the participation of the author in the “Querelle of Femmes” and show coincidences with contemporary courts of queens like Isabel I.
Isabel de Villena, autora del Humanismo, presenta un paradigma femenino de gobierno en su Vita Christi: la Virgen María reina y papisa. Mediante la reginalidad formula una nueva ética política a seguir por los titulares masculinos del poder. Su estudio refrenda la participación de la autora en la Querella de las Mujeres y muestra sintonías con cortes de reinas contemporáneas como Isabel I.

Therapy’s transition from the cave of a primitive shaman to the office of a ‘licensed practitioner’, almost runs parallel to zigzag trail of social evolution. Acquisition, strife, and alienation lead to commoditization of health and wellness along with the rise of acquisitive ideologies, which constitute the foundation of globalization today. Health and madness, “on all sides fascinate man”.
 
The main focus of this analysis is on i) obsolescence of  ii) human productivity that iii) breeds perpetual need for consumption, compulsion and conflict in a transient culture trapped in inadvertent dystopia. A hydraulic system of  (human) needs, (materials) ‘things’, and (unfulfilled) existential vacuity is the cornerstone of a therapeutic society. In sum, (a) a theory of  ’therapeutic culture’ is in order to (b) illustrate the dialectics of madness and wellbeing, and  (c) explore pathways to overcome the painful angst on the cusp of a new civilization.
 © Brij Mohan 2016, August

Herman Dooyeweerd is a Dutch philosopher of the 20th Centuryinspired by the intelectual former Dutch prime-minister Abraham Kuyper and his conception of Sphere Sorveingty - Dooyeweerd develops Kuyper's ideas to propose a true Christian Philosphy and critize the standards of epistemology - Hegel and Kant.

Die Philosophie viel über Rache geschrieben und dabei wenig über den Begriff der Rache gesagt. In diesem Aufsatz versuche ich, einen Begriff der Rache zu entwickeln, der weniger täterzentriert und mehr rächerzentriert ist, um das Phänomen der Rache zu mehr zu machen als dem Musterbeispiel einer falschen Handlung.