PRAXIS - Centro de Filosofia, Política e Cultura
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PRAXIS - Centro de Filosofia, Política e Cultura é uma unidade de investigação da Universidade da Beira Interior (sede) e da Universidade de Évora. O principal objetivo da PRAXIS é desenvolver programas de pesquisa no campo da filosofia prática, isto é, dominantemente nas áreas da ética, filosofia política e filosofia da cultura. PRAXIS - Centre of Philosophy, Politics and Culture is a research unit of the University of Beira Interior (headquarters) and the University of Évora. The main purpose of PRAXIS is to develop research programs in the field of practical philosophy, that is, above all, in ethics, political philosophy and philosophy of culture.
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Browsing PRAXIS - Centro de Filosofia, Política e Cultura by Author "Amaral, António"
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- Europe of Cultures: technocracy or teleology?Publication . Amaral, AntónioThe article discusses the idea of European unification, a common project that plunges its roots in a travel accident that occurred in the north of France in 1706. Induced by this unforeseen event, the aim of establishing permanent arbitration and ties of cooperation between nations sovereign powers to prevent future dissension is a milestone in European history. The theme is relevant insofar as the project for the unification of Europe comprises an ideal that has shaped European politics and society for centuries. The initial attempt to create a form of supranational political integration remains fundamental for the European Union today, but it cannot be purely and simply reduced to criteria of a geopolitical, macroeconomic or technocratic nature. Faithful to its ecumenical and cosmopolitan tradition, Europe always finds itself again every time it sees itself in others. The article seeks to expose and discuss how far the deepening of the “Europe of the culture(s)” configures the teleological horizon of a task that coimplicates the hermeneutic, political and religious dimensions in the construction of the “common European home”.
- Life forms and deliberate choice in Aristotle's teleological ethicsPublication . Amaral, AntónioBy presenting happiness [εὐδαιμονία] within the framework of a properly human philosophy [ἀνθρωπίνη φιλοσοφία]2, Aristotle also clarifies the extent to which any attempt to access a finalistic understanding of acting well [εὖ πράττειν] in view of a well-living [εὖ ζῆν] will have to make its way through a compact tangle of fluid opinions and divergent perceptions as to its nature and extent. On the other hand, given the contingent cut-off of the action-not only because the possible course of its outcome is indeterminate [ἀδιόριστος] but also obscure [ἄδηλος] the possible outcome of its course - one can hardly conceal the praxeological impact of the glossed expression “we deliberate not about the ends, but about the means” [βουλευόμεθα δ'οὐ περὶ τῶν τελῶν ἀλλὰ περὶ τὸς τὰ τέλη: EN III, 3, 1112b 11-12] On the assumption that Aristotelian practical philosophy compagines a double teleological routing - one more tied to the practice of virtue [ἀρετή], the other more rooted in the exercise of deliberation [βούλευσις] -, the notion of end [τέλλος] acquires thickened ethical coloration in the multiple throws that bring into play the fundamental question that makes us wonder about the properly human good [τἀνθρώπινον ἀγαθόν]. Now, if in Plato the practice of virtue founded on a Good is what, at the end of the dialectical ascent, should finally make us happy [Res pub, 508 e], in Aristotle, on the other hand, it is important that happiness arises from the completion of a practical good [πρακτὸν ἀγαθόν] called supreme [μέγιστος] not because it is “above” or “beyond” all other goods, but because, in being “chosen-in-reason-of-itself” [αἰρετός καθ'αὑτό] needs mediation [μεσότης] either of “goodsperceived-as-total” [φαινόμενα ἀγαθά] according to which the elective appropriation of different modes of human life [ἀνθρώπινος βίος] takes place, or of prudential conditions by which a deliberate choice [προαίρεσις] is exercised on the basis of the judicious adjustment of a formal universalization of the norm to the contingent particularity of a limit situation.
- Memorando da homenagem a Artur MorãoPublication . Amaral, AntónioDas traduções da lavra do Professor Artur Morão não beneficiam apenas, por conseguinte, os leitores que não dominam as línguas originais em que os grandes textos foram plasmados, beneficia desde logo a própria língua portuguesa na infinita urdidura das suas possibilidades criativas.
- Monotheism(s) and Violence: from the power of the sacred to the sacralisation of powersPublication . Amaral, AntónioThe article seeks to address the origin of the ambivalent (and ambiguous) relationship between religion and violence, asking, on the one hand, to what extent the force of the sacred determines and is determined by the “sacralization” of power, and discussing, on the other hand, the extent to which the devices for legitimizing political power tend to absorb the “strength” of religious power and vice versa, in a circularity whose feedback often insinuates and infiltrates a latent “inter-monotheistic” rivalry and, from this, narratives capable of inducing unimaginable levels of conflict and belligerence. Can interreligious dialogue overcome the impasses that fideisms (whether of a Jewish, Christian or Islamic nature) multiply and amplify at the heart of human communities, regardless of the societal or cultural ecosystem in which they occur?
- Nominalismo, atomismo lógico e discursividade metafórica: entre Aristóteles e RicoeurPublication . Amaral, AntónioRemonta a Aristóteles o primeiro esforço bem-sucedido para alcançar e estabilizar uma definição filosófica de metáfora: «A metáfora — refere o Estagirita — é a transferência “para uma coisa” do nome de uma outra “coisa”» [...]