Sistema Regional de Información
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Este monográfico tiene el propósito de reunir artículos derivados de investigacionesen torno a las nociones de corporalidades o materia en el pensamientode la temprana modernidad. La intención no sólo es confrontar formasdiversas y plurales de abordar el sentido del cuerpo en los imaginarios sociales,históricos y políticos, sino también evaluar la diversidad de abordajes al momentode comprender el carácter de la materia frente a la lectura tradicional de la filosofíamecanicista y la filosofía natural en la temprana modernidad. En este sentido, másque teorizar sobre un horizonte de homogeneidad epistémica, se busca mediantela presente convocatoria, hacer del cuerpo un problema teórico y político en susistematización.

The epistolary relationship that emergesbetween Elizabeth of Bohemia and RenéDescartes, in the past, used to be visited andexamined as a reading strategy that wouldseek to clarify and explain the premises ofCartesian and mechanical philosophy. Despitethis, the princess palatine stated a criticalvision on how the soul of the human beingcan be determined by the corporeal spiritsto execute voluntary actions. Such criticismsabout the determination of the movementsbetween the soul and the body will have repercussionson what can be called a materialistand interactionist account. Some effects ofthis material consideration of the soul can beconsidered to imply: i. a cognitive qualificationon the relationship between reason andpassions; ii. the assessment of the strength ofpassions in the search for a summum bonum;and, finally, iii. the identification of a centralproblem in modernity, the unpredictabilityand impossibility to establish a summum bonum(i.e. sovereign good) resulting from thehostile relation between arrogant and modestindividuals. The effects of Elizabeth of Bohemia’spreference for the materiality of thesoul then demonstrate central reading keys tothinking about the formulation of politicaltheory in early modernity in connection withHobbes, Gassendi, and Machiavelli.

Este monográfico tiene el propósito de reunir artículos derivados de investigacionesen torno a las nociones de corporalidades o materia en el pensamientode la temprana modernidad. La intención no sólo es confrontar formasdiversas y plurales de abordar el sentido del cuerpo en los imaginarios sociales,históricos y políticos, sino también evaluar la diversidad de abordajes al momentode comprender el carácter de la materia frente a la lectura tradicional de la filosofíamecanicista y la filosofía natural en la temprana modernidad. En este sentido, másque teorizar sobre un horizonte de homogeneidad epistémica, se busca mediantela presente convocatoria, hacer del cuerpo un problema teórico y político en susistematización.

To what extent does Hobbes’ definitionof freedom as absence of oppositionor obstacles, so innovative in his time,still apply to contemporary politics? Toapproach this question, first, we presentthe distinction between positive, negativeand republican freedom. Then, weshow how Hobbes separates freedomfrom republicanism, by contextualizinghis ideas within the intellectual debatesof the 18th century. We reach the conclusionthat Hobbesian freedom is neithersolipsistic nor voluntaristic, unlikethe freedom postulated by contemporarylibertarianism.

In this paper my purpose is to understandthe necessity of the union betweensoul and body in Ralph Cudworth’s TheTrue Intellectual System (1678) hierarchyof beings. Thus, the different types ofbodies and configurations of immaterialsubstance will be appreciated, which willshow different grades of consciousnessthat can be acquire and the harmonythat rules in his metaphysics. At last, Iintend to present some political consequencesin his philosophy.

In this paper, I revisit two classic works- T. Hobbes’ Leviathan and J. Locke’s SecondTreatise on Government - to suggestthat such works allow us to reinvigoratethe understanding of the State as an instanceof political regulation that is bothpresent and absent, as in the peripheriesof large Brazilian cities, about which it iscustomary to say that the State is presentonly to punish. To think about this situation,Hobbes and Locke offer an alternativeto the lexicon in vogue of exception,allowing us to think about it in the formof a permanent tension - political andnot legal - between the rule of law andthe state of war, a tension that is built uparound the right to punish.

In this article I want to present theconsequences of Johann G. Herder’s monismtheory on the concept of culture, toshow that culture cannot be understoodexclusively as mental or symbolic contentsindependent of body and matter.We will first present Herder’s criticism ofdualism, mainly of a rationalist nature;subsequently we will describe the monistictheory elaborated by the Germanthinker; then we will give the generalkeys to Herder’s conception of culture,to conclude with the consequences ofmonism on the spiritual interpretationof culture, focusing on the place of thebody as a cultural production.

The objective of the paper is to link thephilosophical debate on cosmopolitanismdeveloped between Jürgen Habermas, ThomasPogge and Cristina Lafont with the currentprocess of transformation of the EuropeanUnion that is generated from the crisisof COVID 19. We analysed the tensionsbetween the national identities and humanrights; the moral legitimacy of global andcontinental taxes is debated; the tensionsbetween state and supra-state sovereignty arequestioned, and, finally, the discussion aboutthe limits that define what is fair and the justicein the so-called: “New Generation of theEU”.

Spinoza’s doctrine of infinite modes isone of the most original and difficult ofthe Ethics. Because of this difficulty, itwas thought that the absolutely infiniteBeing (God or substance) must passthrough different moments to produce,finally, finite singular things. That is, itwas thought that between the absolutelyinfinite substance and finite thingsan emanantist mediation is interposed,which is effected precisely by the infinitemodes, thus guaranteeing the continuityand indivisibility of the infinite. However,this is far from Spinoza’s ultimateintention. To demonstrate this, we willstudy the nature, function and temporalityof the infinite modes, and their relationto the finite modes, according toSpinoza.

The body provides the beginning ofsocial and political bonds. Against theinterpretations that stay in the first Phenomenologyof the spirit, this article analysesthe material and bodily nature of thespirit as second nature and its correlationin the development of self-consciousness,by performing an immanent reading ofHegel’s Encyclopaedia of the PhilosophicalSciences. The article demonstrates thatthe self-consciousness’ experience goesthrough two bodily dialectics that enablesocial and political life: the mimeticencounter between bodies and its subsequentclash in a struggle that ends ininequality.