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N°15, Vol. Único 2022. ISSN 2359-3121.\nwww.revistasisifo.com\u003c/p\u003e\u003cp style\u003d\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003e\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003e\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003e\u003c/p\u003e\u003cdiv class\u003d\"separator\" style\u003d\"clear: both; text-align: center;\"\u003e\u003ca href\u003d\"https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh7IYX_3QVfbl8roU_b1KP7YyVxCkBndc8Rr2tnJpO05KbTNAxu1lA6qeFJpi6qOKHiluE2EZrXN91XWc6eQqSMnIeMTA8kFWEgC1WXxeg99g6Mc1FyEUBol6a4hKFrDrp1bxdSCb7tpbVsEyIL9_JmdiwRaY10IFFNduSzMEHfu62Kry_XI7IaiOWp/s225/images.jpg\" style\u003d\"margin-left: 1em; margin-right: 1em;\"\u003e\u003cimg border\u003d\"0\" data-original-height\u003d\"225\" data-original-width\u003d\"225\" height\u003d\"225\" src\u003d\"https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh7IYX_3QVfbl8roU_b1KP7YyVxCkBndc8Rr2tnJpO05KbTNAxu1lA6qeFJpi6qOKHiluE2EZrXN91XWc6eQqSMnIeMTA8kFWEgC1WXxeg99g6Mc1FyEUBol6a4hKFrDrp1bxdSCb7tpbVsEyIL9_JmdiwRaY10IFFNduSzMEHfu62Kry_XI7IaiOWp/s1600/images.jpg\" width\u003d\"225\" /\u003e\u003c/a\u003e\u003c/div\u003e\u003cbr /\u003e\u0026nbsp;\u003cp\u003e\u003c/p\u003e\u003cp style\u003d\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003e\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003e\u003ca href\u003d\"https://drive.google.com/file/d/14noz5Cmr8sqi90abw7VGvQLavL-N00b3/view?usp\u003dsharing\" target\u003d\"_blank\"\u003ePDF\u003c/a\u003e\u003c/p\u003e\u003cp style\u003d\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003e\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003e\u0026nbsp;\u003c/p\u003e\u003cp align\u003d\"center\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-CA\"\u003e\u003cb\u003eDo\nespectador simpático: sobre A Metafísica da Cinefilia, de Yves São\nPaulo\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"center\" class\u003d\"western\" lang\u003d\"en-CA\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eResenha\nde: \u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-CA\"\u003e\u003cb\u003eSÃO\nPAULO, Yves. A metafísica da cinefilia: uma leitura bergsoniana do\ncinema. Porto Alegre, RS: Fi, 2020.\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"center\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"right\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cb\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255);\"\u003eLeonardo\nAraújo Oliveira\u003c/span\u003e\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003e.\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.21cm; orphans: 0; widows: 0;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan style\u003d\"letter-spacing: 0.4pt;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"text-decoration: none;\"\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255);\"\u003eProfessor\nda Universidade Estadual do Sudoeste da Bahia  (UESB). Mestre em\nFilosofia pela Universidade Estadual Paulista (UNESP. Atualmente\ncoordena o projeto de pesquisa “Filosofia da arte como estilística\nda existência”. E-mail: leonardo.oliveira@uesb.edu.br.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eAs\npublicações em torno da relação entre filosofia e cinema\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nno Brasil\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ntêm se concentrado em dois tipos de abordagem: por um lado, temos as\nleituras filosóficas de filmes, que buscam pensar, pedagogicamente,\ncomo o cinema propicia a discussão de questões filosóficas; por\noutro lado, temos a análise da obra de algum filósofo contemporâneo\nque abordou o cinema, e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nnesse caso, a maioria dos trabalhos\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ese\ndebruça\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003em\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nsobre\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nA imagem-movimento e A imagem-tempo\u003c/span\u003e\u003c/span\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote1sym\" name\u003d\"sdfootnote1anc\"\u003e\u003csup\u003e1\u003c/sup\u003e\u003c/a\u003e\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nos dois livros sobre cinema escritos por Gilles Deleuze. O livro de\nYves São Paulo dá um passo além. Não está exatamente interessado\nem elencar filmes como pretexto para tratar de temas diversos da\nhistória da filosofia, mesmo em relação a Bergson, filósofo\ncentral de seu livro. O autor faz, assim, um salto cronológico a um\nponto anterior a Deleuze, indo diretamente no autor que inspira a\nontologia deleuziana do cinema, para arrancar dele não aquilo que\nretirou o autor francês, mas uma outra ontologia, voltada para o\nespectador, um elemento certamente esquecido em tais discussões. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eApesar\nde seu caráter autoral, o livro não dispensa a conversa com os\nclássicos. Pelo contrário, explora bem a retomada de teóricos\nimportantes do cinema\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ncomo Hugo \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eMunstenberg,\nBéla Balázs, André Bazin, Jean-Claude Carrière, Jacques Aumont,\nentre outros. Em uma pesquisa interdisciplinar, São Paulo lança mão\nde fontes diversas para desenvolver suas ideias, não apenas da\nfilosofia e do cinema\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nmas também da história, por exemplo, quando contextualiza\nhistoricamente a padronização do tempo social, inserindo Bergson\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n    \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nnesse contexto, como um contraponto com sua teoria do tempo.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eA\nobra dá atenção especial aos primórdios do cinema. Passa pelo\npré-cinema, com os experimentos fotográficos de\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eEadweard\u0026nbsp;Muybridge\u0026nbsp;e\nÉtienne-Jules\u0026nbsp;Marey, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003erefletindo\nsobre o cinema de atração e o cinema de ação que se desenvolve a\npartir da distinção entre tempo real e tempo diegético, com a\nsofisticação da eliminação do tempo morto e, com isso, a\naceleração progressiva da narrativa. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eA\npesquisa vai até a história da filosofia, partindo do início da\nmetafísica\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ncom a valorização da razão em detrimento da sensibilidade, a\npartir do pensamento de Parmênides e de Platão sobre os fundamentos\ndo real, e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\npor conseguinte, sobre a transformação e a temporalidade. O\nobjetivo é chegar numa metafísica do movimento e do tempo,\nprecisamente os elementos da filosofia de Bergson que foram\nmobilizados para se pensar o cinema, sobretudo por Deleuze. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eMas\no livro tem a originalidade de ir a Bergson, sem necessitar da\nmediação de Deleuze, embora dialogando com ele. Concorda com o\nautor de \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eA\nImagem-Tempo\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e(ano\nde primeira publicação)\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\npor exemplo, em demarcar a injustiça de Bergson em dar um nome\nmoderno a algo muito antigo, pertencente ao humano, quando discute a\nideia do mecanismo cinematográfico do pensamento. O autor de \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eO\nPensamento e o Movente\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n(ano de primeira publicação)\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\né criticado por identificar o cinema à ilusão, mas também por\ndefender uma perspectiva que, se não é incorreta – pois faz\nsentido dentro do sistema \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003efilosófico\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ebergsoniano\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nse o cinemat\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eó\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003egrafo\nfor pensado apenas como tecnologia – é limitada, na medida em que\nnão considera o potencial artístico do cinematógrafo, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003econsiderando\nque\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eo\npróprio Bergson não tinha intenção de estudar “o cinema a\npartir de um ponto de vista estético” (SÃO PAULO, 2020, p.\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e87).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eO\nautor se vale da descrição bergsoniana do método analítico para\nfalar da cinefilia. Assim, expõe a noção bergosniana de análise\ncomo “meio de traduzir o móvel através do imóvel” (SÃO PAULO,\n2020, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ep.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e94),\npara então pensar como o espectador incorpora uma abordagem\nanalítica em sua recepção dos filmes. Com isso, São Paulo (2020,\np.\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e95)\ntraça um perfil do espectador analítico, aquele que “recorta dos\nfilmes os dados que lhe parecem mais importantes, os detalhes que lhe\ngarantem sentido”, desenvolvendo em sua “memória uma duração\npara o filme” (SÃO PAULO, 2020, p.\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e97).\nEsta memória permanece em ação durante a contemplação f\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eí\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003elmica,\nrecortando o tempo analiticamente, ao passo que fornece as bases de\ncompreensão do que se apresenta em tela. Embora tal atividade se\naproxime do que Bergson nomeia de inteligência, não significa que \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ea\nemoção não se faça presente, na medida em que, “no caso do\nespectador analítico, a emoção se desenrola internamente ao\nsujeito enquanto começa a compreender o que se desenrola no exterior\n(o filme)” (SÃO PAULO, 2020, p.\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e98).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eNo\nentanto, por uma via analítica, estamos limitados a uma visão\nparcial da duração, que é a visão subjetiva. Somente por uma via\nmetafísica (daí o título do livro) será possível alcançar o\nponto em que “a duração do espectador não está isolada no\nmundo” (SÃO PAULO, 2020, p.\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e98).\nO encontro entre durações será chamado de simpatia, e a própria\nintuição seria “a simpatia pela qual nos transportamos para o\ninterior de um objeto para coincidir com o que ele tem de único”\n(BERGSON, 1974, p.\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e20).\nA simpatia promove um contato entre duas durações, diluindo a\ndivisão entre sujeito e objeto, na medida em que a simpatia torna\npossível a simultaneidade de durações\u003c/span\u003e\u003c/span\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote2sym\" name\u003d\"sdfootnote2anc\"\u003e\u003csup\u003e2\u003c/sup\u003e\u003c/a\u003e\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eSendo\nassim, a análise não é o melhor método para lidar com a duração,\nna medida em ela usa propriedades externas ao tempo para falar dele,\nou seja, não faz a distinção de natureza entre tempo e espaço. O\nprocedimento próprio para a duração é o ato intuitivo. Por isso a\nintuição é o método próprio para a metafísica, mas também se\naproxima da arte, e Bergson sempre esteve de posse dessa percepção,\n“tanto no momento de criação, quanto no momento de apreciação”\n(SÃO PAULO, 2020, p.\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e108).\nPara Bergson\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\na arte é a atividade em que o humano mais se aproxima de intuir a\nduração. A obra de arte é um objeto que se abre para o acesso do\nsujeito via intuição, por isso a “emoção estética [...] pode\nsubstituir os fatos psicológicos de nossa consciência,\napoderando-se de todo nosso ser” (SÃO PAULO, 2020, p.\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e113).\nA filosofia de Bergson já foi taxada de irracionalismo por sua\nligação com a intuição\u003c/span\u003e\u003c/span\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote3sym\" name\u003d\"sdfootnote3anc\"\u003e\u003csup\u003e3\u003c/sup\u003e\u003c/a\u003e\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nMas\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nem Bergson, a intuição não se opõe à inteligência, servindo, na\nverdade, como meio para “enxergar com maior clareza a inteligência\ne a consciência” (SÃO PAULO, 2020, p. 159).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eA\nmemória não apenas acumula, mas sobretudo cria. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eÉ\ndesenvolvendo essa ideia que a obra de São Paulo (2020) \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eevidencia\no esforço de pensar o espectador como ativo, e para isso salienta\nque\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nmesmo quando Bergson associa a contemplação artística à\npassividade, utiliza o termo “sugestão”, o que fornece margem\npara uma ambiguidade: “a obra de arte não impõe emoções e\nideias ao espectador, ela sugere” (SÃO PAULO, 2020, p.\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e161).\nO argumento é o de que a sugestão não pode configurar somente\npassividade do espectador, pois ele pode escolher aceitar ou não tal\nexperiência, ao mesmo tempo em que pode “criar a partir do que lhe\né sugerido (SÃO PAULO, 2020, p.\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e161).\nO próprio Bergson se afasta progressivamente da ideia de\npassividade, na medida em que\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nao longo de sua obra\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nirá defender o caráter ativo do sujeito. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eA\nconcepção de sujeito ativo também está no \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEnsaio\nSobre os Dados Imediatos da Consciência\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n(ano de primeira publicação)\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nobra que trabalha com o conceito de simpatia. Contudo, tal atividade\nnão significa idealismo, no sentido de que o sujeito consegue impor\nsua duração interna à realidade. Na verdade, o indivíduo forma\nsua duração a partir da observação da duração externa, em\ncontato com as durações do mundo, não apenas as humanas. A partir\ndaí, poder-se-ia afirmar que o sujeito, e por corolário o\nespectador, seria passivo. Mas o uso de Bergson aqui funciona, na\nverdade, como inversão dessa ideia, com a defesa de que a recepção\nda exterioridade pelo sujeito não anula sua subjetividade ativa,\npois ele cria a partir do que recebe, até porque nenhum espectador\napreende um filme como tábula rasa, na medida em que ele possui\nmemória. A duração do espectador traz consigo suas experiências\nvividas, que o tornam um ser singular, por isso a relação com um\nmesmo filme pode variar muito de espectador para espectador.\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eUma\ninvestigação importante na obra é a que consiste em se debruçar\nsobre os paralelos entre filme e mente, uma vez que a preocupação\nnão é apenas com uma ontologia da obra de arte, mas também com a\nbusca de uma relação intrínseca entre o cinema e aquele que o\nexperimenta, a      ponto de conceber o espectador como um criador.\nNa exploração filme/mente, é lembrado que essa analogia feita por\nBergson é pensada também por importantes nomes do cinema que se\nanimaram com ela, como Munstenberg, que concebeu o cinema como\nextensão do mental, e Epstein, que atribuiu um pensamento próprio à\nmecânica cinematográfica.  \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eAssim,\na relação entre ontologia e a experiência do espectador não se\nrestringe a pressupostos bergsonianos. Ela é aprofundada a partir do\ndiálogo com outros teóricos, em especial aqueles diretamente\nligados ao cinema. Após comentar o realismo de Bazin, São Paulo\n(2020) aborda outro pensamento cinematográfico que, se não chega a\nser realista–- pois concebe o cinema como recriação da realidade\n– não adere à ideia do cinema como produtor de ilusão. Trata-se\nde Jean Epstein, que segundo o autor realiza uma metafísica (SÃO\nPAULO, 2020, p. 129), em que postula que o cinematógrafo, em relação\nà metafisica, teria função análoga ao microscópio para ciências\nnaturais, com a ideia de que o mecanismo cinematográfico acena para\n“o absoluto movimento vital” (SÃO PAULO, 2020, p. 130). Epstein\nevidenciaria o poder do cinema de oferecer o acesso a diferentes\ntemporalidades, e com isso a conexão entre diferentes durações.\nMas a multiplicidade de tempos não pode se confundir com a\nmultiplicidade de perspectivas, pois esta tem a ver com a análise,\nenquanto a primeira tem a ver com a intuição. Daí a diferença\nfundamental entre a cinefilia analítica e a intuitiva: “Enquanto\nna abordagem analítica nos colocamos externamente ao filme e assim o\nexperimentamos em fragmentos, na abordagem intuitiva simpatizamos com\no filme e o experimentamos como um absoluto” (SÃO PAULO, 2020, p.\n177) – e é a “simpatia do espectador que faz com que o filme\npasse a viver nele para além da projeção” (SÃO PAULO, 2020, p.\n180).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eUm\nfilme se apresenta como um fluxo, tanto ao espectador como ao\nrealizador. Com essa ideia, a obra se aproxima da perspectiva de\nTarkovski, para quem o essencial da criação cinematográfica não é\na montagem, o cenário, o elenco, mas sim o ritmo, pois expressa o\ntempo no fotograma\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e(TARKOVSKI,\n1998, p.\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e134).\nCom foco na cinefilia, é lembrado que o diretor russo estende a\nexperiência do tempo ao espectador, chegando a afirmar que é o\ntempo que leva os espectadores ao cinema, pois as pessoas podem, ao\nassistir a um filme, experimentar a condensação de uma vida,\nadentrar em uma vivência, por meio, por exemplo, da simpatia do\nespectador por uma personagem. O compartilhamento de vivências\nindepende de que o realizador foque na subjetividade de seus\npersonagens, tem muito mais a ver com o pensamento do autor sobre o\ntempo, a duração, o ritmo da obra como um todo.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eEpstein\ne Tarkovski são autores importantes para uma metafísica da\ncinefilia. A obra faz convergir os dois cineastas, para pensar o\nfilme como um todo vivo e pulsante, a partir do conceito de duração.\nNesse sentido, promove um encontro entre esses pensadores do cinema\ncom Bergson, o filósofo central para tal discussão: “O universo\ndura. Quanto mais aprofundarmos a natureza do tempo, melhor\ncompreenderemos que duração significa invenção, criação de\nformas, elaboração contínua do absolutamente novo” (BERGSON,\n2005, p.\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e12).\nNessa perspectiva, é possível incluir uma dimensão seminal para a\nestética: a noção de criatividade, no bojo de uma filosofia da\nnatureza.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eNa\npassagem do real para o mental, São Paulo\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n(2020)\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nnunca deixa de lado a ontologia. Enfatiza, por exemplo, que\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nna arte,\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nno debate realidade vs. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ei\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003elusão\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n    \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\no ponto fulcral não é a afirmação de que o cinema não é ilusão,\ne nem mesmo a negação de sua realidade. Trata-se justamente de uma\ndialética entre o real e o ilusório. Esse duplo já se apresenta na\nmaterialidade da película, na medida em que nossos olhos entram em\ncontato com fotogramas (portanto, imagem estáticas) e, no entanto,\nenxergamos imagens em movimento. A operação da inteligência\nresulta em uma impossibilidade de apreensão dos detalhes da\nrealidade, captados apenas intuitivamente. Esse é o olhar do\nartista, que pode se desamarrar dos grilões da vida prática e\nenxergar o mundo criativamente: “Nas mãos de Chaplin, pães são\nmais que comida e oferecem um balé para seu espectador” (SÃO\nPAULO,\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n2020,\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\np.\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e188).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eTanto\na análise quanto a intuição são inerentes à experiência do\nespectador. A pergunta central é se ele opera conscientemente a\nvariação da perspectiva analítica para a intuitiva\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ne vice-versa. E a resposta é “não”, “assim como não o faz\nquando se vale de inteligência ou intuição em suas relações\ncotidianas, acontecendo de modo sutil, numa espécie de adequação\nda consciência para certos eventos” (SÃO PAULO, 2020, p.\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e188)\u003c/span\u003e\u003c/span\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote4sym\" name\u003d\"sdfootnote4anc\"\u003e\u003csup\u003e4\u003c/sup\u003e\u003c/a\u003e\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eNo\nque diz respeito à relação filme-espectador, o livro amplia a\nanálise de \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eNoël\nCarroll,\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nbaseada no reconhecimento, para a ideia de ação do espectador, por\numa atitude estética, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ecompreendida\ncomo “um conjunto de ações que o espectador se vale quando\nperante uma obra artística” (SÃO PAULO, 2020, p.\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e198)\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e:\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eo\nreconhecimento seria uma delas, a atenção, outra. A noção de\natitude estética é mobilizada para defender a ideia de que o\nespectador é um criador. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eAqui,\né adotada a definição tarkovskiana do cinema como escultura do\ntempo, não restrita ao cineasta, e sim esticando-a até o\nespectador, compreendendo que, nesse caso, trata-se de esculpir a\nduração interna. Essa criação é temporal porque se direciona ao\nnão esquecimento, à duração do acontecimento fílmico na\nconsciência. Por isso Bergson insiste no elogio à capacidade\nartística de “reconhecer a importância criadora da memória”\n(SÃO PAULO, 2020, p.\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e207).\nA capacidade de evitar o esquecimento pode se estender para\ndiferentes direções, inclusive para uma politização da memória,\npossibilitada por cinemas concebidos por cineastas como Alain Resnais\ne Patricio Guzmán – que ganham destaque no livro.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eMesmo\nque Bergson não tenha apreciado o cinema e que o cinema não dependa\nde Bergson para existir, Deleuze tentou mostrar, em \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eA\nimagem-movimento\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ne a \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eimagem-tempo\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nque Bergson é um pensador cinematográfico e que o cinema é\nontologicamente bergsoniano. Yves São Paulo\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n(2020)\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nopera nessa direção, mas a seu modo, prolongando a discussão para\na cinefilia, desenvolvendo, assim, a ideia de que, embora Bergson não\ntenha sido cinéfilo, a experiência do espectador pode ser pensada a\npartir de seu pensamento, pois de sua filosofia pode se desdobrar\nfundamentos para uma metafísica da cinefilia.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eReferências\nBIbliográficas\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eBERGSON,\nHenri. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eA\nevolução criadora\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e.\nSão Paulo: Martins Fontes, 2005.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eBERGSON,\nHenri. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eIntrodução\nà metafísica\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e.\nIn: \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eOs\npensadores: Henri Bergson\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\ncartas, conferências e outros escritos. São Paulo: Abril Cultural,\n1974, p.\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e17-45.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eCARLOS,\nCássio Starling; PRADO JR., Bento. Bento Prado Jr analisa Deleuze.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eFolha\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\nSão Paulo, 2 de junho de 1996:\n\u003c/span\u003e\u003c/span\u003e\u003ca href\u003d\"https://www1.folha.uol.com.br/fsp/1996/6/02/mais!/7.html\"\u003e\u003cspan style\u003d\"color: #0563c1;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cu\u003ehttps://www1.folha.uol.com.br/fsp/1996/6/02/mais!/7.html\u003c/u\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e.\nAcesso em 01/02/2022.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cdiv id\u003d\"sdfootnote1\"\u003e\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote1anc\" name\u003d\"sdfootnote1sym\"\u003e1\u003c/a\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\tEm ambos os livros, Deleuze (2018a, 2018b) tem como base filosófica\n\tuma grande quantidade de autores, mas, no nível ontológico,\n\tBergson certamente é o principal. Em cada uma das obras, há dois\n\tcapítulos cujo subtítulos são “comentários a Bergson”, mas\n\tem toda a obra o pensamento do autor de Matéria e Memória (1896)\n\tse faz presente.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote2\"\u003e\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote2anc\" name\u003d\"sdfootnote2sym\"\u003e2\u003c/a\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\tO autor salienta que Bergson prefere o termo “duração” ao\n\ttermo “tempo” para evitar confusões, uma vez que o tempo foi\n\tcondicionado ao espaço pela tradição. A interpretação\n\tdeleuziana de Bergson (e do próprio cinema) insiste nesse ponto,\n\tmas Deleuze (1997) acredita que com Kant já se inicia uma autonomia\n\tdo tempo.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote3\"\u003e\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote3anc\" name\u003d\"sdfootnote3sym\"\u003e3\u003c/a\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\tPara isso, ver entrevista de um pesquisador seminal de Bergson,\n\tBento Prado Jr (1996), falando sobre o problema do uso da ideia de\n\tirracionalismo, não somente associada a Bergson, mas em qualquer\n\tdiscussão filosófica, uma vez que não é categoria de análise,\n\tmas de ofensa. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\t\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote4\"\u003e\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote4anc\" name\u003d\"sdfootnote4sym\"\u003e4\u003c/a\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\t\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eEssa\n\tquestão ganha ainda uma importância adicional quando pensamos na\n\tcrítica de cinema, se a experiência do crítico poderia ser\n\tcontrolada por ele no sentido de, ao assistir a um filme, desligar o\n\tbotão da intuição e ligar o botão da análise, mas, por extensão\n\tao argumento \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003ebergsoniano,\n\ta resposta teria que ser, também, negativa.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cp style\u003d\"line-height: 100%; margin-bottom: 0cm; text-align: justify;\"\u003e\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003e\u0026nbsp;\u003cbr /\u003e\u003c/p\u003e\n"},"link":[{"rel":"replies","type":"application/atom+xml","href":"https://www.revistasisifo.com/feeds/8404063353133238905/comments/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"https://www.revistasisifo.com/2023/01/do-espectador-simpatico-sobre.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"https://www.blogger.com/feeds/1072695390919205880/posts/default/8404063353133238905"},{"rel":"self","type":"application/atom+xml","href":"https://www.blogger.com/feeds/1072695390919205880/posts/default/8404063353133238905"},{"rel":"alternate","type":"text/html","href":"https://www.revistasisifo.com/2023/01/do-espectador-simpatico-sobre.html","title":"Do espectador simpático: sobre A Metafísica da Cinefilia, de Yves São Paulo"}],"author":[{"name":{"$t":"carla vanessa"},"uri":{"$t":"https://www.blogger.com/profile/00885708202220293112"},"email":{"$t":"noreply@blogger.com"},"gd$image":{"rel":"http://schemas.google.com/g/2005#thumbnail","width":"32","height":"24","src":"//1.bp.blogspot.com/_Pv4oC_hV0oo/SW4tlHisWaI/AAAAAAAAAAY/IDRYPZqX6CA/S220-s32/MENINAS+033.jpg"}}],"media$thumbnail":{"xmlns$media":"http://search.yahoo.com/mrss/","url":"https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh7IYX_3QVfbl8roU_b1KP7YyVxCkBndc8Rr2tnJpO05KbTNAxu1lA6qeFJpi6qOKHiluE2EZrXN91XWc6eQqSMnIeMTA8kFWEgC1WXxeg99g6Mc1FyEUBol6a4hKFrDrp1bxdSCb7tpbVsEyIL9_JmdiwRaY10IFFNduSzMEHfu62Kry_XI7IaiOWp/s72-c/images.jpg","height":"72","width":"72"},"thr$total":{"$t":"0"}},{"id":{"$t":"tag:blogger.com,1999:blog-1072695390919205880.post-4867102179117155109"},"published":{"$t":"2023-01-31T15:29:00.003-03:00"},"updated":{"$t":"2023-01-31T15:29:16.588-03:00"},"category":[{"scheme":"http://www.blogger.com/atom/ns#","term":"Crítica"},{"scheme":"http://www.blogger.com/atom/ns#","term":"Destaques"},{"scheme":"http://www.blogger.com/atom/ns#","term":"Entrevista"}],"title":{"type":"text","$t":"Rocha Navegável: o choque encantado dos sentidos"},"content":{"type":"html","$t":"\u003cp style\u003d\"text-align: center;\"\u003e\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003e\nRevista Sísifo. N°15, Vol. Único 2022. ISSN 2359-3121.\nwww.revistasisifo.com\u003c/p\u003e\u003cp style\u003d\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003e\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003e\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003e\u003c/p\u003e\u003cdiv class\u003d\"separator\" style\u003d\"clear: both; text-align: center;\"\u003e\u003ca href\u003d\"https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh0me23uNTxRZvkRf-USzF4MwI6WxwIXHa6gWAaJ8wr1aq9o_c6Hwqa6AKY42AQHvlgGPGuFYMDqb58O_IYDTFEZ1qbnGhj35yMMooV6g-hh5P9FqIuwe60WpPEIGIkfDijMkcl7ms4cZgenhb58Hh05Xvh7trFp2j4iNeFht_6Pl8N53vkSZt06Y4Y/s2000/81mhmYjiALL.jpg\" imageanchor\u003d\"1\" style\u003d\"margin-left: 1em; margin-right: 1em;\"\u003e\u003cimg border\u003d\"0\" data-original-height\u003d\"1829\" data-original-width\u003d\"2000\" height\u003d\"293\" src\u003d\"https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh0me23uNTxRZvkRf-USzF4MwI6WxwIXHa6gWAaJ8wr1aq9o_c6Hwqa6AKY42AQHvlgGPGuFYMDqb58O_IYDTFEZ1qbnGhj35yMMooV6g-hh5P9FqIuwe60WpPEIGIkfDijMkcl7ms4cZgenhb58Hh05Xvh7trFp2j4iNeFht_6Pl8N53vkSZt06Y4Y/s320/81mhmYjiALL.jpg\" width\u003d\"320\" /\u003e\u003c/a\u003e\u003c/div\u003e\u003cp\u003e\u003c/p\u003e\u003cp style\u003d\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003e\u003c/p\u003e\u003cp style\u003d\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003e\u003c/p\u003e\u003cp style\u003d\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003e\u003c/p\u003e\u003cp style\u003d\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003e\u003ca href\u003d\"https://drive.google.com/file/d/1Z78L_UmQOUhK06IAUBxc7ORtzz_dHbu8/view?usp\u003dsharing\" target\u003d\"_blank\"\u003ePDF\u003c/a\u003e\u003c/p\u003e\u003cp style\u003d\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003e\u003c/p\u003e\u003cp style\u003d\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003e\u003c/p\u003e\u003cp style\u003d\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003e\u003c/p\u003e\u003cp style\u003d\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003e\u003c/p\u003e\u003cp style\u003d\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003e\u003c/p\u003e\u003cp style\u003d\"line-height: 100%; margin-bottom: 0cm; text-align: justify;\"\u003e\u003cbr /\u003e\u003c/p\u003e\u003cp style\u003d\"line-height: 100%; margin-bottom: 0cm; text-align: justify;\"\u003e\u003cbr /\u003e\u003c/p\u003e\u003cp align\u003d\"center\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003e\u003cb\u003eRocha\nNavegável\u003c/b\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cb\u003e:\no choque encantado dos sentidos\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"center\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-CA\"\u003e\u003ci\u003e\u003cb\u003eRocha\nNavegável\u003c/b\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-CA\"\u003e\u003cb\u003e:\nThe echanted chock of the senses\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"center\" class\u003d\"western\" lang\u003d\"en-CA\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eResenha\nde: \u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-CA\"\u003e\u003cb\u003eCOSTA,\nFábio \u0026amp; SOUZA, Igor. \u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-CA\"\u003e\u003ci\u003e\u003cb\u003eRocha\nnavegável\u003c/b\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-CA\"\u003e\u003cb\u003e.\nSalvador: RV Cultura e Arte, 2020, 160p.\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"center\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"right\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cb\u003eLaurenio\nLeite Sombra\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003e.\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\" style\u003d\"line-height: 150%; margin-bottom: 0.21cm; orphans: 0; widows: 0;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"text-decoration: none;\"\u003eProfessor\nTitular de Filosofia da Universidade Estadual de Feira de Santana\n(UEFS) e membro do Programa de Pós-Graduação em Educação (PPGE)\nda UEFS. Doutor em Filosofia pela Universidade Federal da Bahia\n(UFBA). E-mail: \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: navy;\"\u003e\u003cspan lang\u003d\"zxx\"\u003e\u003ca href\u003d\"mailto:lausombra@hotmail.com\"\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"text-decoration: none;\"\u003elausombra@hotmail.com\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"text-decoration: none;\"\u003e.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"text-decoration: none;\"\u003e\nORCID: \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan style\u003d\"letter-spacing: 0.4pt;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"text-decoration: none;\"\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003e\u003cspan style\u003d\"background: #ffffff;\"\u003e0000-0002-2998-6059.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.42cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003eEm\nsuas \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003eInvestigações\nFilosóficas,\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003e\no filósofo austríaco Ludwig Wittgenstein (2005, p. 29) compara a\nlinguagem com uma cidade onde se entrelaçam distintos “jogos de\nlinguagem”: \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.42cm; margin-left: 4cm;\"\u003e\n“\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003euma\nvelha cidade, uma rede de ruelas e praças; casas velhas e novas, e\ncasas com remendos de épocas diferentes; e isto tudo circundado por\numa grande quantidade de novos bairros, com ruas retas regulares e\ncom casas uniformes”. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eNaturalmente,\no propósito de Wittgenstein, aqui, é pensar a linguagem; para\ntanto, ele se vale de uma imagem da cidade como \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003esabemos\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nque é: um atravessamento de temporalidades variadas, formas\nheterogêneas que se cruzam. E, poderíamos acrescentar, que\neventualmente se antagonizam ou, ao menos, se estranham. Mas podemos\ninverter o propósito: tornar a cidade protagonista da observação,\ndesnaturalizando-a, tentando pensar o que significam tantos\natravessamentos. E, neste caso, constatar que essas temporalidades\nsão constituídas de várias tensões, antagonismos que podem\npropiciar disputas, opressões, negociações e naturalmente\ndiálogos.\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote1sym\" name\u003d\"sdfootnote1anc\"\u003e\u003csup\u003e1\u003c/sup\u003e\u003c/a\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ePensar\na cidade como protagonista pode ser uma abordagem possível na\ncompreensão da HQ \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eRocha\nNavegável\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nobra concebida a partir do roteiro de Fábio Costa e da arte de Igor\nSouza. A cidade de Salvador, especialmente alguns de seus cenários\n(Cemitério dos Ingleses, Praça Castro Alves, Av. Contorno, Campo\nGrande, Praça da Piedade, Campo da Pólvora, estações de metrô,\nLadeira da Barra, entre outros), é fundamental para que a história\ne os seus atravessamentos aconteçam. Assim, as temporalidades que se\nencontram só se manifestam na medida em que há uma \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eespacialidade\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ncomplexa e contraditória que se articula a ela. Para usar uma\nterminologia de Milton Santos (1999, p. 50), os \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003efluxos\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nsó são possíveis porque há \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003efixos\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nque “permitem ações que modificam o próprio lugar, fluxos novos\nou renovados que recriam as condições ambientais e as condições\nsociais, e redefinem cada lugar”.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eComo\nem toda história, nessa temporalidade-espacialidade, inscrevem-se as\npersonagens. Aqui, contudo, a maioria delas não é exatamente\nhumana, ou pelo menos não humana de “carne e osso”, digamos. As\nprimeiras que se manifestam são as \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eestátuas\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nde praças de Salvador. Estas se veem animadas em espíritos que se\nsabem estátuas, mas que ao mesmo tempo são mais que isso: conversam\nentre si, observam a cidade, os humanos que passam por ela, assim\ncomo também os pombos que sobrevoam perigosamente acima delas e\nlançam seus indesejáveis dejetos. Bastariam as estátuas para já\ntermos diversas temporalidades-espacialidades lançadas na cidade:\nestátuas gregas, romanas, de colonizadores, indígenas e negros (em\nmenor quantidade e, geralmente, embranquecidos). As estátuas não se\nmovem, elas não são suficientes para os “fluxos”. No entanto,\nconseguem se comunicar, inclusive com estátuas de outras praças,\ngraças à mediação da personagem principal: um samurai japonês do\nséculo XIX, ou melhor, seu espírito flutuando por Salvador, em\npleno século XXI, em busca do corpo perdido.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eO\nsamurai em questão foi baseado numa personagem real, um tenente da\nmarinha japonesa, Maeda Jurozaemon, que, ao que tudo indica, teve uma\nhistória trágica: tendo sido enviado para aprendizado no mundo\nocidental, no retorno ao Japão, passando pela Bahia, cometeu o\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eharakiri\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n(ou \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eseppuku\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e),\nprovavelmente envergonhado por não ter aprendido o suficiente\nconforme exigira seu país (GLEDHILL, 2007). Como essa modalidade de\nsuicídio era considerada honrosa, seu corpo foi enterrado no\ncemitério britânico de Salvador, na Ladeira da Barra. Alguns anos\ndepois, uma fragata japonesa aportou em terras soteropolitanas e\nbuscou o corpo para prestar-lhe homenagem, mas a própria lápide\nhavia sumido, suscitando mistério suficiente para a história em\nquestão.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eAqui,\nencontra-se esse espírito um tanto desnorteado, em busca da\nmaterialidade que lhe possibilitaria voltar à terra. Mas ele não é\no único. Há em Salvador tragédias suficientes para superar o\ndestino do pobre tenente. Entre elas, revoltosos escravizados (como\nos malês) que, vencidos, foram enterrados em valas comuns, sem\nnenhuma homenagem, em lugares como o Campo da Pólvora (que\ntradicionalmente já enterrava indigentes e revoltosos), ameaçados\npelo esquecimento eterno. Seus espíritos clamam por sentido e\nrememoração, e são evocados por entidades importantes como Ogum,\nNanã e Exu, que debatem entre si e com o samurai em busca de\nsoluções para a revolta justa dos que não acham repouso nem mesmo\nna morte, numa condição que parece literalmente se consolidar com\nas obras do metrô sobre o local onde seus corpos estão enterrados. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eUma\nhistória como essa pode ser lida e contada a partir de várias\ncamadas. Em uma delas, pelas redes de sentidos e temporalidades que a\natravessam. Só a história do tenente Maeda já significaria vários\ncruzamentos – o Japão do século XIX, sendo assolado pelo mundo\nocidental e capitalista, e o desaparecimento das formas tradicionais\ndos samurais e dos códigos de honra (como o próprio \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eseppuku\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e),\nque começam a parecer bárbaros. A história dos povos escravizados\nna Bahia já se cruza com outras tantas fronteiras. Os malês,\nmuçulmanos alfabetizados que se veem em terras estranhas,\nmercantilizados; os diversos povos de África que são uniformizados,\naqui, em uma “raça” e a partir de um estigma, mas que se\nreinventam em religiosidades, linguagens e formas estéticas em tudo\npotentes e originais, apesar do massacre cotidiano a que são\nsubmetidos. Para além de tudo isso, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eRocha\nNavegável\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ncruza perspectivas e entrelaça o conflito do samurai desorientado e\ndas entidades africanas, encontrando diferenças e relações,\ndiálogos e aprendizados. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eAprendizado\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\naliás, é um ponto fundamental nesse processo de “formação” do\nespírito de Maeda, que se exprime em sua escrita poética, mas que\nacima de tudo aprende com os espíritos afro-brasileiros outros\ndeslocamentos e outro jogo de corpo, novas escritas que serão\nfundamentais para o seu trajeto, para lidar com o seu desespero e,\ntalvez, para descobrir que nem sempre fazia as perguntas certas.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eIsso\nremete à segunda camada da leitura. O drama do samurai e dos malês\nsuscita problemas filosóficos que atingem a sua própria existência\n– mas também a nossa. A busca pelo corpo, o desejo de retorno à\nterra natal, a questão da memória, o medo de ser esquecido, a\nnecessidade de que se cumpram certas obrigações (certos “deveres”\ne imperativos éticos) para que a vida possa seguir... a lida com\nesses problemas parece exigir uma espécie de filosofia\nafrodiaspórica que se insinua na narrativa e dialoga com as dúvidas\nde Maeda e a revolta dos espíritos dos malês. Como lidar com a\nmemória? O que cabe lembrar e o que cabe esquecer nessa disputa pelo\npassado? O que significa exatamente “voltar para o seu lugar”?\nEsse lugar ainda existe ou ele é o próprio passado? Como pensar\nvida e morte? O que é obrigação e o que é flexibilidade, diante\nda vida que se transforma?\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eNão\ncaberia aqui refletir demoradamente sobre cada uma dessas questões.\nMas talvez valha a pena ressaltar o quanto aprenderam (ou tiveram de\naprender) os negros brasileiros com a brutal experiência diaspórica.\nMuniz Sodré (2017), por exemplo, mostra como um campo privilegiado\ndessa experiência (a dos indivíduos nagôs ou iorubás, trazidos\nforçadamente para o Brasil, especialmente para a Bahia) forma uma\nespécie de \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003efilosofia\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nsofisticada, permeada pela experiência prática da diáspora em\nconfronto com suas origens. Vários dos aspectos que daí emergem\nparecem servir de solução para os problemas existenciais de seus\ndescendentes, mas também parecem atuar como todo pensamento\nfilosófico: ele sempre busca algum tipo de “universalidade”. Mas\nela se dá apenas nos termos defendidos por Julio Cabrera (2015), que\nrecusa a dominação \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003epolítica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ndas pretensas universalidades que “parecem não ter origem” e,\nassim, exercem com mais eficácia sua condição de verdade\nincontestável, como muitas vezes fez a filosofia ocidental. Ao\nrejeitar essa universalidade abstrata, resta o fato de que\npensamentos forjados por determinados povos podem ser relidos por\noutros, podem ser discutidos e transformados, podem, portanto, ser\nrevividos. A questão é que “a universalidade dos pensamentos não\nos dispensa de ter uma origem, não meramente externa, mas vinculada\na seus conteúdos” (CABRERA, 2015, p. 7). E é nesse sentido que\nnós (e os japoneses) podemos aprender com o pensamento nagô. Esse\ntrânsito cabe ainda mais no caso brasileiro porque, como afirma\nSodré (2017, p. 24), “sugerimos a possibilidade de um novo jogo de\nlinguagem: uma filosofia ‘de negociação’ (os nagôs, como os\nantigos helenos, sempre foram grandes negociantes)”.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eComo\nisso se materializa? Sodré (2017, p. 171), por exemplo, evoca um\ncurioso provérbio nagô: “Exu matou um pássaro ontem com a pedra\nque atirou hoje”. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eEsse\nprovérbio age justamente sobre alguns dos elementos que afetaram a\nhistória em questão. Como lidar com uma temporalidade que não se\nencerra num passado longínquo ou em um futuro abstrato? Sodré\n(2017, p. 83) aborda o modo como esse pensamento lida com a \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eorigem\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e:\nesta é pensada como “a atualidade manifestada como expansão e\ncontinuidade de um princípio que chamamos de \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eArkhé\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nEsta é \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003esentida\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ncomo irradiação de uma corporeidade ativa, da qual provém a\npotência (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eaxé\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e)\ncom seus modos de comunhão e diferenciação”. Aqui, assim como no\nprovérbio mencionado pelo filósofo baiano, várias dicotomias se\nrompem: a origem se manifesta como \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eatualidade\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n(e os ritos são fundamentais para essa atualização), a\nespiritualidade se dá como \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003ecorporeidade\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eEm\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eRocha\nNavegável,\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nesses paradoxos são trazidos com filosofemas proverbiais que surgem\nexatamente em momentos fundamentais da narrativa\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote2sym\" name\u003d\"sdfootnote2anc\"\u003e\u003csup\u003e2\u003c/sup\u003e\u003c/a\u003e:\n“A terra é a sepultura de tudo o que vive, mas é também o útero\nde tudo que morre”. Ou: “A terra para onde você quer voltar já\nnão existe (...) e a floração que você aguarda talvez nunca\naconteça”. E, finalmente: “Para voltar para casa é fundamental\no esquecimento (...). Mas às vezes, para que os mortos esqueçam, é\npreciso que os vivos lembrem”. Em várias dessas manifestações, é\ncomo se séculos de experiência vivida e reconstruída pelos povos\nafro-diaspóricos se concentrassem em resposta ao drama do tenente\nMaeda, mas ao mesmo tempo margeando a (nova) revolta dos malês em\nSalvador. Quem mais poderia responder tão na carne a esses dilemas\nquanto aqueles que há muito sabem que a África que se construiu\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eaqui\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\njá é necessariamente outra África?  \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eNo\nentanto, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eRocha\nnavegável\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nnão se pode esquecer, não é uma obra acadêmica ou um trabalho de\ncunho filosófico, mas artístico-literário. E, como tal, tudo o que\npropõe se dá a partir de formas estéticas desafiantes. O que nos\nremete a outra camada. A arte de Igor Souza se transforma a cada\nmomento junto com a história, transita tanto quanto se transita pela\ncidade. Nunca de maneira aleatória, mas dialogando com o que há de\nsegredo e pungência numa história como essa. De repente, somos\nimpactados com a imagem impressionante de Nanã sobrevoando o metrô\nsoteropolitano; em vários momentos, há a imagem de deslocamentos\n(sobretudo do samurai) em vários locais da cidade; em outros, o \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eOrun\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n(a habitação dos espíritos) parece se materializar em cores\nvibrantes dentro das estações de metrô. Em muitos casos, a imagem\nparece se dissolver sem linhas delineadas, evocando o que também não\nse define na história. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.42cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003eAs\nimagens de Igor Souza dialogam com trechos que são verdadeiros\nversos na pena de Fábio Costa. “Lâminas de luz retalham a carne\ndura do impossível”; “um gole de luz a mais – o vegetal\ndelira”; “a flecha sonha ser o dedo que tange a lira”; “as\nbordas não contêm o que parece estar contido”; e outros tantos.\nAs imagens propriamente ditas da HQ e as imagens evocadas pelo texto\npoético nos remetem a outro espaço de percepção. Como diz o poeta\nOctavio Paz (1976, p. 46-47), a imagem \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.42cm; margin-left: 4cm;\"\u003e\n“\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003erecria,\nrevive nossa experiência do real. [...] Essas ressurreições não\nsão somente as de nossa experiência cotidiana, mas as de nossa vida\nmais obscura e remota. O poema nos faz recordar o que esquecemos: o\nque somos realmente”. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eNesse\nsentido, as descrições filosóficas anteriores parecem esmaecer\nperante algo que não somos capazes de entender completamente, mas\nque (com a devida atenção e reverência) pode nos atravessar.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003eComo\nacessar a \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003eRocha\nNavegável\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003e,\npor onde partir, dentre essas camadas? Responder a tais perguntas\nseria tão ocioso quanto responder por onde começar a conhecer uma\ncidade. A resposta, se há alguma, só pode ser negativa. Certamente\nnão será pelas ruas regulares e casas uniformes.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eReferências\nBibliográficas\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eCABRERA,\nJulio. Europeu não significa universal, brasileiro não significa\nnacional (acerca da expressão ‘pensar desde’). \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eNabuco\n– Revista Brasileira de Humanidades\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e.\nN\u003c/span\u003e\u003c/span\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eo\n\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e2,\n2015, p. 1-46.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eGLEDHILL,\nSabrina. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eSeppuku\nna cidade do Salvador: como um tenente da Marinha Japonesa acabou\nenterrado no Cemitério dos Ingleses na Bahia no Século XIX\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e.\nDisponível em\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: navy;\"\u003e\u003cspan lang\u003d\"zxx\"\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan style\u003d\"text-decoration: none;\"\u003e\u003ca href\u003d\"https://pt.scribd.com/document/2649740/Seppuku-na-Cidade-do-Salvador\"\u003ehttps://pt.scribd.com/document/2649740/Seppuku-na-Cidade-do-Salvador\u003c/a\u003e,\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\nacessado em 05 de dezembro de 2021.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003ePAZ,\nOctavio. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eSignos\nem rotação\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e.\n2ª ed. Tradução: Sebastião Uchoa Leite. São Paulo: Perspectiva,\n1976.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eSANTOS,\nMilton. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eA\nnatureza do espaço: técnica e tempo, razão e emoção\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e.\n3ª ed. São Paulo: Hucitec, 1999.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eSODRÉ,\nMuniz. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003ePensar\nnagô\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e.\nPetrópolis: Editora Vozes, 2017.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eSOMBRA,\nLaurenio Leite. Rede de sentidos e antagonismo: reconstruindo os\nfios. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eRevista\nIdeação\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n– Dossiê NEF, 2020, p. 130-147.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003eWITTGENSTEIN,\nLudwig. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eInvestigações\nfilosóficas\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003e.\n4ª ed. Tradução: Marcos Montagnoli. Petrópolis: Vozes, 2005.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\" style\u003d\"line-height: 100%;\"\u003e\n\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\" style\u003d\"line-height: 100%;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\" style\u003d\"line-height: 100%;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\" style\u003d\"line-height: 100%;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\" style\u003d\"line-height: 100%;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\" style\u003d\"line-height: 100%;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\" style\u003d\"line-height: 100%;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\" style\u003d\"line-height: 100%;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\" style\u003d\"line-height: 100%;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\" style\u003d\"line-height: 100%;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\" style\u003d\"line-height: 100%;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\" style\u003d\"line-height: 100%;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\" style\u003d\"line-height: 100%;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\" style\u003d\"line-height: 100%;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\" style\u003d\"line-height: 100%;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\" style\u003d\"line-height: 100%;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\" style\u003d\"line-height: 100%;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\" style\u003d\"line-height: 100%;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\" style\u003d\"line-height: 100%;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\" style\u003d\"line-height: 100%;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\" style\u003d\"line-height: 100%;\"\u003e\n\u003cbr /\u003e\n\u003c/p\u003e\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\" style\u003d\"line-height: 100%;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cdiv id\u003d\"sdfootnote1\"\u003e\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote1anc\" name\u003d\"sdfootnote1sym\"\u003e1\u003c/a\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\n\t\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eUma forma conceitual possível\n\tde abordar esse fenômeno seria entendê-lo a partir do encontro de\n\tredes de sentidos e antagonismos. Como discutido em outra\n\toportunidade (SOMBRA, 2020), isso propicia diversas “trocas de\n\tsentidos” e transformações, sempre pautadas por relações\n\tassimétricas de poder.\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote2\"\u003e\u003cp class\u003d\"sdfootnote-western\" style\u003d\"line-height: 100%;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote2anc\" name\u003d\"sdfootnote2sym\"\u003e2\u003c/a\u003e\n\t\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eAs páginas não são numeradas na HQ.\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cp style\u003d\"line-height: 100%; margin-bottom: 0cm; text-align: justify;\"\u003e\u003c/p\u003e\u003cp style\u003d\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003e\u0026nbsp;\u003c/p\u003e\n"},"link":[{"rel":"replies","type":"application/atom+xml","href":"https://www.revistasisifo.com/feeds/4867102179117155109/comments/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"https://www.revistasisifo.com/2023/01/rocha-navegavel-o-choque-encantado-dos.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"https://www.blogger.com/feeds/1072695390919205880/posts/default/4867102179117155109"},{"rel":"self","type":"application/atom+xml","href":"https://www.blogger.com/feeds/1072695390919205880/posts/default/4867102179117155109"},{"rel":"alternate","type":"text/html","href":"https://www.revistasisifo.com/2023/01/rocha-navegavel-o-choque-encantado-dos.html","title":"Rocha Navegável: o choque encantado dos sentidos"}],"author":[{"name":{"$t":"carla vanessa"},"uri":{"$t":"https://www.blogger.com/profile/00885708202220293112"},"email":{"$t":"noreply@blogger.com"},"gd$image":{"rel":"http://schemas.google.com/g/2005#thumbnail","width":"32","height":"24","src":"//1.bp.blogspot.com/_Pv4oC_hV0oo/SW4tlHisWaI/AAAAAAAAAAY/IDRYPZqX6CA/S220-s32/MENINAS+033.jpg"}}],"media$thumbnail":{"xmlns$media":"http://search.yahoo.com/mrss/","url":"https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh0me23uNTxRZvkRf-USzF4MwI6WxwIXHa6gWAaJ8wr1aq9o_c6Hwqa6AKY42AQHvlgGPGuFYMDqb58O_IYDTFEZ1qbnGhj35yMMooV6g-hh5P9FqIuwe60WpPEIGIkfDijMkcl7ms4cZgenhb58Hh05Xvh7trFp2j4iNeFht_6Pl8N53vkSZt06Y4Y/s72-c/81mhmYjiALL.jpg","height":"72","width":"72"},"thr$total":{"$t":"0"}},{"id":{"$t":"tag:blogger.com,1999:blog-1072695390919205880.post-3439078321684477740"},"published":{"$t":"2023-01-31T15:04:00.005-03:00"},"updated":{"$t":"2023-01-31T15:25:38.897-03:00"},"category":[{"scheme":"http://www.blogger.com/atom/ns#","term":"Crítica"},{"scheme":"http://www.blogger.com/atom/ns#","term":"Destaques"},{"scheme":"http://www.blogger.com/atom/ns#","term":"Iniciação"}],"title":{"type":"text","$t":"Estoicismo não é autoajuda – Uma introdução ao estoicismo imperial romano"},"content":{"type":"html","$t":"\u003cdiv\u003e\u003cp style\u003d\"text-align: center;\"\u003e\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003e\nRevista Sísifo. N°15, Vol. Único 2022. ISSN 2359-3121.\nwww.revistasisifo.com\u003c/p\u003e\u003cp style\u003d\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003e\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003e\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003e\u003c/p\u003e\u003cdiv class\u003d\"separator\" style\u003d\"clear: both; text-align: center;\"\u003e\u003ca href\u003d\"https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh1vweU89DtLMjcGIe5Lg-Gfp8ZDn293q5NCVyRbTvebLxWFS-stpB5_YJ715u1H-iPTEubvyNvnFhEkZY5Fzay4PYwgkmfVyYMWV7j92tpK6TNIaGNZf7fgZRb87r_vunvBDofv985apcZ7Y9yFzTOgCSbBUUdXKhuVZx86lBPSehLDsEITXer4ksV/s480/Epikur.jpg\" style\u003d\"margin-left: 1em; margin-right: 1em;\"\u003e\u003cimg border\u003d\"0\" data-original-height\u003d\"480\" data-original-width\u003d\"234\" height\u003d\"320\" src\u003d\"https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh1vweU89DtLMjcGIe5Lg-Gfp8ZDn293q5NCVyRbTvebLxWFS-stpB5_YJ715u1H-iPTEubvyNvnFhEkZY5Fzay4PYwgkmfVyYMWV7j92tpK6TNIaGNZf7fgZRb87r_vunvBDofv985apcZ7Y9yFzTOgCSbBUUdXKhuVZx86lBPSehLDsEITXer4ksV/s320/Epikur.jpg\" width\u003d\"156\" /\u003e\u003c/a\u003e\u003c/div\u003e\u003cbr /\u003e\u003c/div\u003e\u003cdiv style\u003d\"text-align: center;\"\u003e\u0026nbsp;\u003cspan style\u003d\"font-size: xx-small;\"\u003eDomínio Público\u003c/span\u003e\u003c/div\u003e\u003cdiv style\u003d\"text-align: center;\"\u003e\u003cspan style\u003d\"font-size: xx-small;\"\u003e\u0026nbsp;\u003c/span\u003e\u003c/div\u003e\u003cdiv style\u003d\"text-align: center;\"\u003e\u003cp class\u003d\"mw-mmv-credit mw-mmv-ttf-container mw-mmv-ttf-normal\"\u003e\u003cspan style\u003d\"font-size: xx-small;\"\u003e\u003cspan class\u003d\"mw-mmv-source-author\"\u003e\u003cspan class\u003d\"mw-mmv-author\"\u003e\u003ca href\u003d\"https://commons.wikimedia.org/wiki/Category:Unidentified_engravers\" title\u003d\"Category:Unidentified engravers\"\u003eUnidentified engraver\u003c/a\u003e\n\u003c/span\u003e - \u003cspan class\u003d\"mw-mmv-source\"\u003eBaumeister, \u003ci\u003eDenkmäler des klassischen Altertums\u003c/i\u003e, 1885. Band I., pag. 483.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\u003cdiv class\u003d\"mw-mmv-image-desc-div\"\u003e\u003cp class\u003d\"mw-mmv-image-desc\"\u003e\u003ca href\u003d\"https://pt.wikipedia.org/wiki/Epicurismo#/media/Ficheiro:Epikur.jpg\" target\u003d\"_blank\"\u003e\u003cspan style\u003d\"font-size: xx-small;\"\u003eBusto de \u003cspan title\u003d\"ancient Greek philosopher\"\u003eEpicuro\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\u003c/div\u003e\u003cspan style\u003d\"font-size: xx-small;\"\u003e\u0026nbsp;\u003c/span\u003e\u003c/div\u003e\u003cdiv style\u003d\"text-align: center;\"\u003e\u003cspan style\u003d\"font-size: xx-small;\"\u003e\u003c/span\u003e\u003c/div\u003e\u003cdiv style\u003d\"text-align: center;\"\u003e\u003cspan style\u003d\"font-size: xx-small;\"\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/div\u003e\u003cdiv style\u003d\"text-align: center;\"\u003e\u003cspan style\u003d\"font-size: xx-small;\"\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/div\u003e\u003cdiv style\u003d\"text-align: center;\"\u003e\u003cspan style\u003d\"font-size: xx-small;\"\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/div\u003e\u003cdiv style\u003d\"text-align: center;\"\u003e\u003cspan style\u003d\"font-size: xx-small;\"\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/div\u003e\u003cdiv style\u003d\"text-align: center;\"\u003e\u003cspan style\u003d\"font-size: xx-small;\"\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/div\u003e\u003cdiv style\u003d\"text-align: center;\"\u003e\u003ca href\u003d\"https://drive.google.com/file/d/1qj4tDx6AxnqxzExnPiRu-niLsA06cGlv/view?usp\u003dsharing\" target\u003d\"_blank\"\u003e\u003cspan style\u003d\"font-size: xx-small;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ePDF\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/div\u003e\u003cdiv style\u003d\"text-align: center;\"\u003e\u003cspan style\u003d\"font-size: xx-small;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u0026nbsp;\u003c/span\u003e\u003c/span\u003e\u003c/div\u003e\u003cdiv style\u003d\"text-align: center;\"\u003e\u003cspan style\u003d\"font-size: xx-small;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u0026nbsp;\u003c/span\u003e\u003c/span\u003e\u003c/div\u003e\u003cdiv style\u003d\"text-align: justify;\"\u003e\u003cspan style\u003d\"font-size: xx-small;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u0026nbsp;\u003c/span\u003e\u003c/span\u003e\u003c/div\u003e\u003cdiv style\u003d\"text-align: justify;\"\u003e\u003cp align\u003d\"right\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cb\u003eTauami\nSales de Paula\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003e.\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 2.52cm; orphans: 0; text-indent: -1.27cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"color: navy;\"\u003e\u003cspan lang\u003d\"zxx\"\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"text-decoration: none;\"\u003eMestrando\nem Filosofia pelo Programa de Pós–graduação em Filosofia\n(PPGFil) da\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 2.52cm; orphans: 0; text-indent: -1.27cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"color: navy;\"\u003e\u003cspan lang\u003d\"zxx\"\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"text-decoration: none;\"\u003eUniversidade\nFederal de São Carlos – UFSCar.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm; orphans: 0; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cb\u003eResumo:\n\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003eDiante\nda moda contemporânea que atribui ao estoicismo coisas que lhe\nseriam completamente aversivas, é urgente que o tema seja tratado de\nforma a não deixar espaço para distorções. Sendo assim, o\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003e\nseguinte artigo será de caráter introdutório e mostrará o\nincontornável aspecto ético do estoicismo imperial romano, tal como\nfoi pensando por Sêneca, Epicteto e Marco Aurélio, sem que as\nparticularidades do pensamento de cada um desses autores sejam\naprofundadas. Apresentaremos conceitos–chave para a mínima\ncompreensão dessa filosofia. Iniciaremos falando sobre a importância\nda prática no pensamento estoico imperial romano e como ela se\nrelaciona com a Natureza. Em seguida, mostraremos como a razão está\nem conformidade com a natureza humana, qual relação tem com a\nsabedoria e como é fundamental considerar o outro na ética estoica.\nPor fim, faremos algumas considerações.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm; orphans: 0; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cb\u003ePalavras-chave:\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eFilosofia\nAntiga, Estoicismo Imperial, Sêneca, Epicteto, Marco Aurélio.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm; orphans: 0; widows: 0;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm; orphans: 0; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eAbstract:\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\nFaced with contemporary fashion that attributes to stoicism things\nthat would be completely aversive to it, it is urgent that the topic\nbe treated in a way that leaves no room for distortions. Therefore,\nthe following article will have an introductory nature and will show\nthe unavoidable ethical aspect of Roman imperial stoicism, as it was\nthought by Seneca, Epictetus and Marcus Aurelius. We will present key\nconcepts for a minimal understanding of this philosophy. Starting by\npresenting the importance of practice in roman imperial stoicism and\nhow it relates to Nature. Then, we will show how reason conforms to\nhuman nature, what relationship it has with wisdom and how it is\nfundamental to consider the other in stoic ethics. Finally, we will\nmake some remarks.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm; orphans: 0; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eKeywords:\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\nAncient philosophy, Imperial stoicism, Seneca, Epictetus, Marco\nAurelio. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm; margin-left: 4cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm; margin-left: 4cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm; margin-left: 4cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm; margin-left: 4cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm; margin-left: 4cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003col type\u003d\"I\"\u003e\u003cli\u003e\u003cp align\u003d\"center\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cb\u003eIntrodução\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/li\u003e\u003c/ol\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eÉ impossível,\npara aqueles que têm o mínimo contato com a realidade, não olharem\npara os quatro últimos anos da história brasileira sem que o mínimo\nde desespero desperte em nós. A pandemia do novo Coronavírus\n(COVID–19), no ano de 2022, soma mais de cinco milhões de vítimas\nem todo o mundo\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote1sym\" name\u003d\"sdfootnote1anc\"\u003e\u003csup\u003e1\u003c/sup\u003e\u003c/a\u003e,\nsendo que mais de seiscentas mil dessas vidas foram ceifadas em\nnossas terras\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote2sym\" name\u003d\"sdfootnote2anc\"\u003e\u003csup\u003e2\u003c/sup\u003e\u003c/a\u003e.\nVivenciamos uma escalada vertiginosa do desemprego, tendo alcançado\nem 2020 seu pior momento nos últimos oito anos\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote3sym\" name\u003d\"sdfootnote3anc\"\u003e\u003csup\u003e3\u003c/sup\u003e\u003c/a\u003e.\nSoma–se a isso o aumento da evasão escolar nos níveis mais\nbásicos da educação\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote4sym\" name\u003d\"sdfootnote4anc\"\u003e\u003csup\u003e4\u003c/sup\u003e\u003c/a\u003e\ne o recorde de mortes realizadas pelas polícias Civil e Militar\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote5sym\" name\u003d\"sdfootnote5anc\"\u003e\u003csup\u003e5\u003c/sup\u003e\u003c/a\u003e.\nComo se não bastasse, grupos extremistas, em sua maioria\nneonazistas, encontraram espaço para articularem sua monstruosa\nideologia, se expandindo nas terras tupiniquins em mais de 270% desde\njaneiro de 2019\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote6sym\" name\u003d\"sdfootnote6anc\"\u003e\u003csup\u003e6\u003c/sup\u003e\u003c/a\u003e.\nLogo no Brasil! Onde sempre é dito que não existem preconceitos!\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eNesse cenário\nde isolamento e desolação não é surpresa nenhuma que um dos\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"background: transparent;\"\u003egêneros\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\nliterários mais vendidos desde o início da pandemia tenha sido o da\nautoajuda\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote7sym\" name\u003d\"sdfootnote7anc\"\u003e\u003csup\u003e7\u003c/sup\u003e\u003c/a\u003e.\nEsse estilo ousado e de difícil caracterização promete aos seus\nleitores a realização plena de seus objetivos, desde que assumam\npara si a total responsabilidade por seu sucesso e ignorem por\ncompleto a complexidade de problemas sociais e políticos em que\nestão inseridos\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote8sym\" name\u003d\"sdfootnote8anc\"\u003e\u003csup\u003e8\u003c/sup\u003e\u003c/a\u003e.\nAlém disso, seus autores mostram–se completamente incapazes de\nqualquer tipo de inovação e se apropriam de conteúdos de todas as\náreas do conhecimento de maneira descarada e premeditada\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote9sym\" name\u003d\"sdfootnote9anc\"\u003e\u003csup\u003e9\u003c/sup\u003e\u003c/a\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eIncompetentes\ncomo são, eles avançam em direção a Filosofia – aquela mesma,\neterna amiga da sabedoria! \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"background: transparent;\"\u003e–\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\ne descobrem no estoicismo imperial romano um banquete de se comer de\njoelhos. Ainda que esse fenômeno pareça ocorrer internacionalmente,\numa rápida procura em buscadores virtuais mostra inúmeros sites\nbrasileiros que afirmam que Sêneca, Epicteto e Marco Aurélio\nensinam um autocontrole estéril, capaz de nos transformar em\nsolitárias máquinas apáticas e implacáveis de produção. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eOs discípulos\nmais arrojados desse \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003ci\u003epseudoestoicismo\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\naventuram–se as mídias audiovisuais, produzindo vídeos sobre o\ntema. Á frente de belas paisagens naturais ou de escritórios com\nprateleiras repletas de livros de capa dura, esses destemidos\nexploradores do pensamento, que com curiosa frequência se denominam\n“empreendedores de si”, “biohackers” e “coachs de\nautodesenvolvimento”, ofertam dez (número que parece ter poderes\nmágicos) ou menos valiosíssimas lições estoicas \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"background: transparent;\"\u003e–\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003esempre\nem forma de enxertos deslocados da completude da filosofia em que\nestão inseridos. Eles prometem a “vida do guerreiro” aos que se\ncomprometerem, de maneira inabalável, a plena insensibilidade aos\nacontecimentos do mundo. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eSites que\npraticam um vil revisionismo da história recente do Brasil, dotado\nde um escancarado interesse político, chafurdam na ignorância de\nseus leitores e usam do que chamam de estoicismo para beneficiar\ndelirantes narrativas de suas realidades paralelas. A deformidade com\nque a filosofia estoica tem sido abordada é tamanha que até mesmo\naplicativos criados para facilitarem a especulação de moedas\ndigitais \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"background: transparent;\"\u003e–\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\nchamadas criptomoedas \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"background: transparent;\"\u003e–\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\ntêm recebido o nome de estoicos.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eDiante dessa\nabominável deturpação e simplificação do pensamento estoico, não\npodemos permanecer indiferentes, não podemos nos permitir o fado da\neternidade empoeirada das bibliotecas catedráticas. A\nintelectualidade, quando alheia aos efeitos das questões que emergem\nno presente de nossa sociedade e, por consequência, de nossas\npróprias vidas, se torna, como Roberto Gomes argumenta\nbrilhantemente, meramente \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003ci\u003erazão\nornamental\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\n(2001, p. 69–80). \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eAcreditando que\né fundamental dar acesso ao maior número possível de leitores, o\nseguinte artigo será de caráter introdutório e mostrará a\nincontornável parte ética do estoicismo imperial romano, tal como\nfoi pensando por Sêneca, Epicteto e Marco Aurélio, sem que aspectos\nparticulares do pensamento de cada um desses autores sejam abordados.\nApresentaremos conceitos–chave para a mínima compreensão dessa\nfilosofia. Iniciaremos falando sobre a importância da prática no\npensamento estoico imperial romano e como ela se relaciona com a\nNatureza. Em seguida, mostraremos como a razão está em conformidade\ncom a natureza humana, qual relação que isso tem com a sabedoria e\ncomo é fundamental considerar o outro na ética estoica. Por fim,\nfaremos algumas considerações.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cspan style\u003d\"color: black;\"\u003e\u0026nbsp;\u0026nbsp;\u003c/span\u003e\u003c/p\u003e\n\u003col start\u003d\"2\" type\u003d\"I\"\u003e\u003cli\u003e\u003cp align\u003d\"center\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cb\u003ePrática\n\te Natureza\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/li\u003e\u003c/ol\u003e\n\u003cp style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 2.52cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eEmbora a\nfilosofia estoica seja originaria da Grécia, suas fontes mais\nacessíveis para o leitor contemporâneo vêm do período do Alto\nImpério Romano. Vindos de lá, os representantes dessa filosofia que\nestão marcados imaginário popular são: Sêneca, Epicteto e Marco\nAurélio\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote10sym\" name\u003d\"sdfootnote10anc\"\u003e\u003csup\u003e10\u003c/sup\u003e\u003c/a\u003e.\nPor esse motivo, é sobre eles que falaremos\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote11sym\" name\u003d\"sdfootnote11anc\"\u003e\u003csup\u003e11\u003c/sup\u003e\u003c/a\u003e.\n\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eUm dos aspectos\ndo pensamento estoico que parecem gerar uma grande atração ao\nleitor moderno é a importância que ele dá a prática. Essa\nfilosofia dá predileção ao desenvolvimento de sua parte ética e\nfísica\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"background: transparent;\"\u003e\n–\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\nmesmo tendo Epicteto dado importância ao estudo da lógica\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote12sym\" name\u003d\"sdfootnote12anc\"\u003e\u003csup\u003e12\u003c/sup\u003e\u003c/a\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"background: transparent;\"\u003e–\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e,\nsendo o entendimento da física uma serva incondicional do\ndesenvolvimento ético. A ética da filosofia estoica está\ndiretamente atrelada à prática de seus ensinamentos, sendo\nimpossível dissociar a teoria das ações.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eSêneca, ainda\nque tenha escrito amplos tratados filósofos e obras que versam desde\no comportamento da natureza até tragédias, condensa a profundidade\nde seu pensamento através de epístolas; cartas que trazem\nrecomendações aos seus interlocutores, buscando causar neles uma\nmodificação em sua disposição interior que possibilite o\nsurgimento de novas práticas condizentes com a moral estoica.\nPosicionando–se diametralmente contra quaisquer estudos que não\npossibilitam o desenvolvimento moral e o um maior entendimento sobre\na natureza\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote13sym\" name\u003d\"sdfootnote13anc\"\u003e\u003csup\u003e13\u003c/sup\u003e\u003c/a\u003e,\nele diz:\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e“\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eSeja\nqual for o valor dos meus escritos, lê–os como obra de um homem em\nbusca da verdade, não detentor dela, mas em busca contínua e tenaz.\nNão alienei os meus direitos a favor de ninguém, não tenho gravado\no nome de nenhum proprietário. Confio, e muito, no pensamento dos\ngrandes homens, mas reivindico o meu direito próprio de pensar. De\nresto eles não nos legaram verdades acabadas, mas sim sujeitas à\ninvestigação; e porventura teriam descoberto o essencial se não\ntivessem investigado também temas supérfluos. Mas gastaram tempo\nimenso em jogos de palavras, em discussões capciosas que aguçam\ninutilmente o engenho. Construímos argumentos tortuosos, empregamos\ntermos de significação ambígua, finalmente desatamos toda a trama!\nTemos assim tanto tempo livre? Já sabemos como encarar a vida e a\nmorte? O que devemos procurar, com todas as forças, é o modo de nos\nnão deixarmos enganar pelas coisas, e não pelas palavras” (\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eCARTAS\nA LUCÍLIO\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\nLivro V, Epístola 45, 4–5).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eNas\nrecomendações feitas para Lucílio, fica ainda mais evidente a\nimportância da prática e o caráter prescritivo do pensamento\nsenequiano.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e“\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eFaz\nassim, meu caro Lucílio: toma posse de ti mesmo, e o tempo que até\naqui ou te era roubado ou surrupiado ou se perdia, reúne e preserva.\nConvence–te de que é como eu te escrevo: uma fração do tempo é\narrancada de nós, outra fração nos é subtraída, outra se esvai.\nContudo, o desperdício mais vergonhoso é\u0026nbsp;que ocorre por\nnegligência. E, se notares bem, grande parte da vida escapa aos que\nfazem pouco, a maior parte, aos que nada fazem e a vida inteira, aos\nque fazem o que não importa” \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003e(ibidem\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\nLivro I, Epístola 1, 1).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eObservamos no\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003ci\u003eManual\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\nde Epicteto o mesmo direcionamento para a prática.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm; margin-top: 0.14cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e“\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eQuando\nte dispões a realizar alguma ação, recorda–te qual é a natureza\ndessa ação. Se estás saindo para tomar um banho, antecipa\nmentalmente o que acontece numa sala de banhos, ou seja, indivíduos\njogam água em ti, indivíduos que esbarram em ti, indivíduos que te\ninsultam, indivíduos que te roubam. E assim tu irás executar tua\nação com maior segurança se disseres de imediato: ‘Quero tomar\nbanho e também conservar a vontade em harmonia com a natureza’.\nIgualmente no que toca a todas as ações. Com efeito, por via de\nconsequência se durante o banho acontecer de te veres diante de\nalgum obstáculo, estarás pronto para dizer: ‘Toda eu não queria\nsomente isso, mas também conservar minha vontade em harmonia com a\nnatureza; mas não a conservaria se me aborrecesse com os\nacontecimentos' “ (\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eMANUAL\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\nIV).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eDito de outro\nmodo, é preciso que exista uma reflexão prévia antes de cada ação\nque deve ser tomada, levando em consideração todos os efeitos que\ntal ação poderá gerar. Com isso, aquele que assim o faz torna–se\ncapaz de manter–se em harmonia com sua própria natureza. Age–se,\natravés da reflexão, para depois pôr em prática aquilo que deve\nser feito. Vejamos outras passagens do autor sobre a necessidade da\nreflexão, enquanto prática, sobre as ações.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e“\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eEm\ncada ação considera os antecedentes e os consequentes para só\nentão realizá–la. Se assim não agires, darás início a ela com\nentusiasmo, uma vez que nunca pensastes em nenhuma de suas\nconsequências; contido, mais tarde, ao surgirem algumas\ndificuldades, tu desistirás desonrosamente\" (\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eibidem\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\nXXIX).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e“\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eQuando\nages após haveres decido que deves agir, nunca te esquives na\ntentativa de ocultar dos olhos alheios a tua ação, ainda que a\nmaioria das pessoas venha provavelmente a considerar\ndesfavoravelmente a tua ação. Mas se efetivamente o que fazer não\né correto esquiva–te da própria ação; se, porém é correto,\npor que temer aqueles que não estão corretos na sua desaprovação?”\n(\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eibidem\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\nXXXIV).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eMais fascinante\nainda é o caso das \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003ci\u003eMeditações\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\nde Marco Aurélio. Como bem nos lembra Pierre Hadot (2002), essa obra\né um testemunho vivo da disposição do imperador romano em retornar\nconstantemente para os dogmas fundamentais do estoicismo, de modo a\njamais esquecer como ele deve guiar suas ações (2002, p. 135). Ao\nescrever para si mesmo sobre quais teriam sido a lições mais\npreciosas que lhe foram passadas\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote14sym\" name\u003d\"sdfootnote14anc\"\u003e\u003csup\u003e14\u003c/sup\u003e\u003c/a\u003e,\nele diz;\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e“\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eDe\nRústico, recebi a ideia da necessidade de uma conduta correta e do\ncuidado para o aprimoramento moral; [aprendi a] não desviar para o\nardor retórico sofístico, não escrever obras de caráter\nespeculativo, não proferir discursos maliciosos que atraem a atenção\nnem produzir uma exibição que impressiona a imaginação no feitio\ndos atletas ou no do homem beneficente; e ele me fez ficar longe da\nretórica, da poética e do discurso elegante e afetado (...)”\n(\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eMEDITAÇÕES\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\nLivro I, 7).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eAinda sobre a\nimportância de se manter a atenção direcionada para suas práticas\ne para a abnegação dos estudos que delas se distanciam, afirma:\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e“\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eNo\nque toca a tua sede por livros, apressa–te em repudiá–la para\nque não venhas a morrer de murmúrios e resmungos, mas sim de uma\nmaneira propícia e audiência agradecendo de coração aos deuses”\n(\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eibidem\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\nLivro II, 3).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eVoltemo–nos\nmais uma vez ao que fala Hadot. Ele nos dirá que o estoicismo é um\nexercício. Para que se seja filósofo estoico é preciso ter domínio\nde uma arte de viver, de um estilo de vida determinado, capaz de\nenglobar toda a existência. “O ato filosófico não se situa\nsomente na ordem do conhecimento, mas na ordem do “eu” e do ser:\né um progresso que nos faz ser mais, que nos torna melhores”\n(HADOT, 2002, p. 22). Nesse sentido, a filosofia estoica é capaz de\nmodificar profundamente a maneira de ser e de agir do indivíduo,\nlivrando–o do sofrimento inerentemente contido em uma vida de\nexcessos. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eO estoicismo,\nainda segundo Hadot, compreende que a infelicidade humana é fruto de\numa busca incessante em manter bens que podem ou não ser mantidos e\npor tentar evitar males que são inevitáveis. Dessa forma, é papel\nda educação filosófica estoica libertar o sujeito, possibilitando\nque ele seja capaz de identificar quais são os bens que podem ser\nobtidos e os males que podem ser evitados. Então, quais seriam esses\nbens e esses males? O bem moral e o mal moral (ibidem, p. 23).\nFalaremos sobre os bens e os males morais à frente.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 14.5cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eDiante da\ninquestionabilidade da prática e do desenvolvimento da moral do\nindivíduo enquanto elementos centrais da filosofia estoica, somos\ncapazes de avistar, ao longe, um grito que se forma retumbante no\npeito dos mais afoitos: Ora! Se sigo a minha moral, seja lá ela qual\nfor, tudo posso e tudo devo praticar para alcançar a minha própria\nfelicidade! A esses leitores, almas desejosas por respostas rápidas,\npedimos que tomem fôlego. A filosofia estoica (vejam só!) não se\nlimite apenas a isso e nos indica, com incisiva precisão, de que\nmodo devemos nos desenvolver moralmente.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003ePara que seja\npossível ao indivíduo que assume o estoicismo diferenciar entre\naquilo que está sob seu controle e aquilo que não está, ou seja,\nentre os bens alcançáveis e os males evitáveis, é preciso que\nexista uma inversão completa na maneira como comumente a realidade é\nencarada (HADOT, 2002, p. 23). A visão “humana” das coisas, que\né profundamente influenciada pelas paixões, deve ser substituída\npor uma visão “natural”, que parte da perspectiva universal para\navaliar aquilo que está acontecendo no mundo (ibidem). Por essa\nrazão, nos cabe agora compreender o que é essa natureza que serve\nde sustentáculo para a ampliação daquilo que enxergamos.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eBezerra (2008)\nafirma que é possível identificar na obra senequiana duas\nperspectivas sobre o que é a natureza. Na primeira, está o\nentendimento dela enquanto física, sendo passível de explicações\nracionais, pautadas na relação de causa e efeito. Sobre isso, nada\ntemos a dizer. O segundo modo, que mais nos interessa, assume que a\nnatureza é “(...) uma totalidade constitutiva de ordem, uma razão\n(\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003ci\u003eratio\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e)\ne, acima de tudo, significa enxergar a natureza como modelo de\nperfeição e equilíbrio” (BEZERRA, 2008, p. 2, grifo do autor).\nDito de outro modo, a Natureza\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote15sym\" name\u003d\"sdfootnote15anc\"\u003e\u003csup\u003e15\u003c/sup\u003e\u003c/a\u003e,\ndotada de suprema Razão, é um exemplo de perfeita aplicação de\nordem e de sentido.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eO estoicismo\nentende que a Natureza é dotada de sua própria Razão, um Logos\nDivino\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote16sym\" name\u003d\"sdfootnote16anc\"\u003e\u003csup\u003e16\u003c/sup\u003e\u003c/a\u003e,\nperfeita em tudo aquilo que executa. Ao entender que na Natureza não\nexistem quaisquer falhas e que aquilo que dela vem é necessariamente\nbem, é possível ao indivíduo se harmonizar com essa condição\ndivina e aos acontecimentos do mundo, fazendo com que suas ações\nsejam as mais justas.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eNessa\nperspectiva, tudo aquilo que acontece conosco estará de acordo com\naquilo que quer a Natureza. Vida, morte, doenças, acidentes. Tudo é\nconforme quer a Natureza, conforme quer o Destino. Nossos autores\ndeixam isso claro nas seguintes passagens:\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e“\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eDeve\nter consciência de que \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003etudo\no que acontece não pode deixar de acontecer\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\nem vez de se atrever a censurar a natureza. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eA\nmelhor atitude a tomar é a de aceitar o que não podemos alterar, e\nconformamo–nos sem resmungar com os desígnios da divindade que\nrege o curso do universo\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e:\nmau soldado é aquele que segue o seu general sempre a queixar–se!\nPor conseguinte aceitemos pressurosos e animados as suas ordens, não\nqueiramos fugir ao curso desta máquina deslumbrante na qual estão\nentretecidos também os nossos sofrimentos” (SÊNECA, \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eCARTAS\nA LUCÍLIO\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\nLivro XVII, Epístola 107, 9–10, grifos nossos).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e“\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eQuando\na Zéfiro parecer bom, ó melhor dos humanos, ou a Éolo. Pois Deus\nnão te fez intendente dos ventos, mas Éolo. Que fazer então? \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eUsar\nda melhor maneira as coisas que estão sob nosso encargo e, quanto às\noutras, devemos nos servir delas como são por natureza\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e.\u0026nbsp;\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e– \u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eE\ncomo são por natureza?\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e– \u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eComo\nDeus as quer” (EPICTETO, \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eDIATRIBES\nDE EPICTETO\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\nLivro I, 1.1 16–17, grifo nosso)\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote17sym\" name\u003d\"sdfootnote17anc\"\u003e\u003csup\u003e17\u003c/sup\u003e\u003c/a\u003e.\u0026nbsp;\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e“\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eAs\nobras dos deuses estão repletas de Providência. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eMesmo\nos acontecimentos ditados pela sorte ou pelo acaso estão na\ndependência da natureza, a trama e o entrelaçamento deles são\nadministrados pela Providência divina\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e.\nTodas as coisas fluem daí; seja lá o que aconteça é tanto\nnecessário como útil à ordem universal, da qual és parte”\n(MARCO AURÉLIO, \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eMEDITAÇÕES\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\nLivro II, 3, grifo nosso).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e“\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eRealmente,\napenas se atém às suas funções e ao que lhe diz respeito, e seu\npensamento está ininterruptamente ligado ao lote do universo que lhe\ncabe dentro da trama tecida pelo destino; cumpre suas funções\nhonrosamente e está persuadido de que \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eas\ncoisas ditadas pelo destino são boas\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e”\n(\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eibidem\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\nLivro III, 4, grifo nosso).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eIsso não quer\ndizer que os humanos sejam apenas folhas atiradas aos ventos do\nDestino. Realmente, a Natureza age de maneira necessária e imutável.\nEntretanto, sendo os humanos capazes de compreender e agir em suas\npróprias relações, consigo e com os outros, e com o mundo a sua\nvolta, eles se tornam passíveis de serem responsabilizados por seus\natos.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003ePara iluminar as\nsombras que insistem em encobrir o acesso a nossas palavras, nos\ndaremos a liberdade de usar como exemplo um sujeito hipotético,\nclaramente intransponível para a nossa realidade, que se recusa a\ntomar uma vacina para uma doença pandêmica\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote18sym\" name\u003d\"sdfootnote18anc\"\u003e\u003csup\u003e18\u003c/sup\u003e\u003c/a\u003e.\nAinda que um vírus mortal esteja matando inúmeras pessoas ao redor\ndo mundo e seja garantido em seu país o pleno acesso às vacinas que\najudam na prevenção do contágio e das fatalidades, esse sujeito,\ncrítico ferrenho do isolamento social e do uso de máscaras de\nproteção, por agredirem sua sensível respiração, não cede aos\napelos que lhe são feitos para ir se vacinar, dizendo que se ele\nestá destinado a pegar a doença e morrer, isso irá acontecer\nestando ele vacinado ou não. Todavia, devido certas leis que o\nobrigam a se vacinar para poder continuar trabalhando, vistas por ele\ncomo absurdos totalitários, ele assim o faz. Poucos dias depois,\nesse sujeito, agora minimamente protegido, começa a ter febre e\ntosses secas. A doença também o acometeu. Apesar dos dias de cama e\no braço dolorido, ele atravessa esse infortúnio com certa\ntranquilidade. Mesmo recuperado, esse indivíduo insiste em dizer que\na vacina e os meios de prevenir que a doença se alastre não têm\nimportância e que ele sobreviveria de qualquer maneira, assim como\npoderiam sobreviver todos os demais, uma vez que era esse o desejo do\nDestino.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eUm estoico\nresponderia a ele que o seu erro está em achar que a cura faz parte\ndo Destino, negligenciando por completo a proteção dada pelos\nimunizantes contidos na vacina. Ele peca por não ser capaz de\ncompreender a diferença entre aquilo que não está sob o seu\ncontrole e aquilo que está, negando a importância de direcionar\ntodos os esforços para essa última. Acreditamos que no entendimento\ndos estoicos o Destino só estaria envolvido no caso desse sujeito\nfalecer mesmo tendo todas as condições de sobrevivência garantidas\ndurante o período de isolamento e tomado todas as doses imunizantes.\nEstando a vacina disponível para esse sujeito e sendo ela a melhor\nmaneira de prevenir que ele venha a óbito em caso de contaminação,\ncaberá a ele decidir quais serão seus próximos passos,\nconsiderando também o reflexo que isso terá nas outras pessoas, sem\nculpabilizar o Destino por suas escolhas\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cbr /\u003e\n\u003c/span\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003col start\u003d\"3\" type\u003d\"I\"\u003e\u003cli\u003e\u003cp align\u003d\"center\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cb\u003eConformidade\n\tà razão, sabedoria e ética\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/li\u003e\u003c/ol\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eO que\ndefinitivamente falta ao personagem de nosso exemplo para que consiga\ndiferenciar sob quais circunstância ele deve agir é o preceito\nestoico de que é necessário que vivamos conforme nossa própria\nnatureza. Vejamos a seguinte passagem:\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e“\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eMas\npara finalizar a carta, aceita o que me agradou no dia de hoje,\ntambém colhido em jardim alheio: ‘É uma grande riqueza a pobreza\nem harmonia com a lei da natureza’. Ora, sabes quais os limites a\nlei da natureza nos impõem? Não passar fome, nem sede, nem frio.\nPara que afastes a fome e a sede, não é necessário acomodar–se à\nsoleira dos soberbos, nem aguentar seu cenho franzido e mesmo sua\nultrajante cortesia; não é necessário arriscar–se nos mares, nem\nseguir tropas. O que a natureza requer está disponível e ao\nalcance” (SÊNECA, \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eCARTAS\nA LUCÍLIO\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\nLivro I Epístola 4, 10)\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.42cm;\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eVemos em Marco\nAurélio o mesmo entendimento, quando ele nos diz que “O que é\ninteriormente soberano, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003ci\u003equando\nem conformidade com a natureza\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e,\né atingido de tal forma pelos acontecimentos que é sempre fácil\najustar–se, na medida do possível, aos acontecimentos que são\noferecidos (...)” (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cb\u003eMEDITAÇÕES\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e,\nLivro IV, 1, grifo nosso). Seguindo da mesma maneira, Epicteto\nfalará:\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e“\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eO\ncorpo de cada um constitui a medida para o que ele deve possuir, tal\ncomo o pé em relação ao calçado. Portanto, se adotarmos esse\npadrão, manterás a medida; se, porém, fores além dele, será\ninevitável que acabes por seres arrastado para um precipício.\nTambém no que toca ao calçado, uma vez que vais além da medida do\npé, começarás por adquirir um calçado ornado de outro, depois de\npúrpura, depois bordado. Com efeito, uma vez que se tenha excedido a\nmedida, não há limite” (\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eMANUAL\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\nXXXIX)\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eAqui, os três\nautores lançam mão de um princípio de extrema importância para o\nestoicismo. É preciso que se viva de acordo com a própria natureza,\nsendo para isso necessário se abdicar dos excessos que perpassam a\nvida humana. O pensamento estoico, quando volta seus olhos aos demais\nanimais dispostos na natureza, enxerga o pleno exercício daquilo que\ndeve ser. Um cachorro não busca ser qualquer outra coisa senão um\ncachorro, da mesma maneira que um elefante não tenta se tornar uma\ngirafa. Todos eles têm em si o que é preciso para serem o que devem\nser. O ser humano, por outro lado, quando se deixa levar unicamente\npor suas paixões, cai em excesso e abdica de realizar sua própria\nnatureza. Seguindo o que dado pela Natureza, o ser humano, para\nrealizar tudo aquilo que é e encontrar nisso a felicidade, deve\ncompreender quais são as necessidades que lhe são próprias e agir\nde modo a realizá–la. Para que não haja dúvidas sobre esse\nponto, vamos novamente a Sêneca:\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e“\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eO\nnosso objectivo é, primacialmente, viver de acordo com a natureza.\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\nOra é antinatural tortura o próprio corpo, repelir os cuidados\nelementares de higiene, procurar a sujidade e tomar alimentos não\napenas humildes mas repugnantes, repelentes. Assim como é luxo e\ngula só desejar iguarias sofisticadas, assim também é loucura\nevitar as habituais que se conseguem sem grande dispêndio. A\nfilosofia exige frugalidade, não suplícios, e a frugalidade não\nnecessita ser desordenada. Há um meio termo que eu preconizo: que a\nnossa vida seja um equilíbrio entre o modo de vida superior e o\nvulgar; que todos olhem a nossa vida como, algo acima do normal, mas\nsem que sejamos estranhos para eles” (\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eCARTAS\nA LUCÍLIO\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\nLivro I, Epístola 5, 4–5, grifo nosso). \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eSe cabe ao\nestoico viver de acordo com a própria natureza, dominando os vícios\nque lhe são apresentados no decorrer da vida, será apenas através\ndo uso daquilo que é próprio a natureza humana fazê–lo. E o que\nseria esse elemento tão singular que torna os humanos únicos?\nSegundo o estoicismo, ser capaz de utilizar a razão e, através\ndela, reconhecer o bem da totalidade de sua espécie como necessária.\nEssas são as únicas características das quais a humanidade goza\nexclusivamente. Todos os demais atributos que acreditamos ser \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003ci\u003esui\ngeneris\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\nde nossa espécie podem ser verificadas em outros animais.\u0026nbsp;\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eOs seres humanos\nsão eternamente atravessados por suas paixões. Buscando saciá–las,\ncorremos em direção daquilo que achamos apropriado; quando temos\nfome, procuraremos comida, quando ameaçados, fugiremos do que nos\namedronta. A partir de um certo ponto do crescimento humano, a razão\ntambém começa a fazer parte de nossa constituição .Entendemos que\na razão estoica é \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003ci\u003ea\ncapacidade inerentemente humana, originada e espelhada da Razão da\nprópria Natureza, de avaliar os acontecimentos e seus efeitos, de\nmodo objetivo e subjetivo, e de discernir, dentre eles, entre o bem\nmoral e o mal moral\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote19sym\" name\u003d\"sdfootnote19anc\"\u003e\u003csup\u003e19\u003c/sup\u003e\u003c/a\u003e.\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\n\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eQuando\ncapazes de organizar suas existências através de sua própria\nnatureza, ou seja, através do pleno uso da razão, os seres humanos\nse tornam capazes de organizar as paixões que sentem e reagir da\nmelhor maneira possível, sempre visando o maior bem moral. As coisas\nmoralmente boas e as coisas moralmente ruins, assim são definidas a\npartir da possibilidade que elas dão para que se tenha uma vida\njusta e virtuosa\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote20sym\" name\u003d\"sdfootnote20anc\"\u003e\u003csup\u003e20\u003c/sup\u003e\u003c/a\u003e,\nque, por consequência, está em acordo com nossa natureza. Sendo\nassim, apenas através do uso da razão pode o ser humano realizar\naquilo que é bom e realizar aquilo que é bom é a única maneira do\nser humano realizar aquilo que é.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eA vida virtuosa\né a única, que guiada pelo reto uso da razão, busca e alcança a\nfelicidade. Aquele que é virtuoso entende que deve solicitar da\nNatureza apenas aquilo que é necessário, distanciando–se de tudo\no que for excessivo. Quando age, sempre o faz de modo refletido,\nenxergando suas ações e os efeitos que dela se originam como\nconstituintes do Todo em que vive. O estoico entende que a única\nmaneira alcançar essa de plenitude é através da constante atenção\nas paixões, com a harmonização com sua própria natureza e com o\nCosmos que habita. Aqueles capazes de viver essa plenitude em todos\nos momentos de sua vida, bastando para eles sua própria natureza,\nsão chamados pelos estoicos de \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003ci\u003esábios\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e.\nEsses serão o máximo exemplo de virtuosidade. Se tornar sábio e\nagir com sabedoria é a única coisa que o estoico almeja em sua\nvida. É justamente para se aproximar o máximo possível desse\nobjetivo que o estoicismo prega que a razão deve estar sempre pronta\npara combater o arrebate das paixões, geradas por seus impulsos. O\nsábio sempre age com justiça e sempre está em pleno controle\ndaquilo que sente e daquilo que faz, pois “O sábio basta–se a si\nmesmo” (SÊNECA, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cb\u003eCARTAS\nA LUCÍLIO\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e,\nLivro I, Epístola 9, 13).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eTalvez aqui\nresida a semente que deu vida a fábula amplamente disseminada do\nestoico enquanto um sujeito insensível e inabalável. Entendamos: os\npróprios estoicos compreendiam que não é possível a nenhum humano\nalcançar tal estado de perfeição. Em vários momentos, eles nos\nfalam sobre a necessidade de manter a mente sempre tensa diante da\npossibilidade de que, a qualquer momento, algum impulso os pudesse\ninfluenciar\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote21sym\" name\u003d\"sdfootnote21anc\"\u003e\u003csup\u003e21\u003c/sup\u003e\u003c/a\u003e.\nInclusive, Hadot (2002) nos dirá que a atenção “(...) é a\natitude espiritual fundamental do estoico. É uma vigilância e uma\npresença de espírito contínuas, uma consciência de si sempre\ndesperta, uma tensão constante do espírito” (2002, p. 25). Com\nela, tornamo–nos capazes de estar sempre atentos aos movimentos de\nnossas paixões, escolhendo o modo justo de agir (ibidem, p. 26). Uma\nvez que jamais estará livre de ser atiçado por suas paixões, o\nestoico deve ter para si um modelo capaz de fazê–lo retomar ao\ncaminho da virtude sempre que dele se perder; esse modelo será o\nsábio. A sabedoria estoica não usa da razão como ferramenta para\nse apartar de seus sentimentos e do mundo. Ela reconhece que estamos\nsempre suscetíveis as nossas próprias paixões e escolhe utilizar a\nrazão para superá–los, buscando agir da maneira mais harmoniosa e\nvirtuosa com a Natureza e com todos os de nossa própria espécie.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eAquele que busca\no justo uso da razão, reconhece que todos devem ser tratados como se\nfossem aparentados, tirando de si quaisquer tensões que a forcem ao\negoísmo ou ao altruísmo (LONG, 2013, p. 200). Se a razão é capaz\nde reconhecer a si mesma como uma manifestação singular de sua\nprópria natureza, e também reconhece que essa natureza está em\nperfeita harmonia com aquilo que quer a Natureza, não mais é\npossível negar que todos os que são dotados de razão, façam dela\nbom uso ou não, são idênticos entre si e a própria Natureza. Isso\nfica explícito com o que nos diz Marco Aurélio.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e“\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eSe\na inteligência nos é comum, a razão que nos estabelece na\nqualidade de racionais é comum; se é assim, também a razão\ndetermina o que deve ser feito ou o que não deve ser feito é comum;\nse é assim também a lei é comum; se é assim, somos concidadãos;\nse é assim, participamos de alguma administração dos negócios que\nsão comuns; se é assim, o mundo é de algum modo como uma\ncidade–Estado. Afinal, de qual outra administração comum\nestávamos facultados a dizer que a totalidade do gênero humano\nparticipa. É em decorrência dela, dessa cidade–estado comum, que\nnos chega a própria inteligência, o racional e o legal”\n(\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eMEDITAÇÕES\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\nIV, 4)\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eLong (2013)\nafirma que Epicteto compreende que o egoísmo é um aspecto tão\nforte da condição humana que não há possibilidade do bem moral\nprosperar sem que levemos em consideração o outro. Sêneca vai\nainda mais longe, dizendo que “O homem foi criado para o auxílio\nmútuo” (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003ci\u003eSobre\na ira\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e,\nLivro I, 5–2). O estoicismo indica que a humanidade apenas realiza\nplenamente sua natureza quando reconhece que todos de sua espécie\nsão iguais e age para que possam todos se apoiar mutuamente. Se\nassim for, todos os indivíduos, dentro de suas próprias\ncircunstâncias e de suas próprias singularidades, serão capazes de\nrealizar plenamente suas próprias naturezas. Esse é um aspecto\nincontornável do pensamento estoico que não dá espaço a\ninterpretações que justificam a indiferença com o outro.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eNa esperança de\nsanar as últimas dúvidas que possam ter ficado, repassaremos alguns\nconceitos que foram apresentados antes de avançarmos para nossas\nconsiderações finais. A filosofia estoica é uma filosofia da\nprática. Todos os nossos esforços devem ser direcionados para que\ntenhamos uma vida feliz e todos os estudos que não estejam em\nconformidade com esse objetivo devem ser evitados. Sendo assim, a\nfilosofia estoica é um exercício de transformação do sujeito que\na prática, possibilitando a ele se libertar de uma vida de excessos,\ne se aproximar do bem moral e se distanciar dos males evitáveis. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eEssa\ntransformação faz com que o indivíduo adote uma nova visão sobre\no mundo, passando a entender a Natureza e tudo aquilo que por ela é\nrealizado como perfeito. A Natureza é dotada de uma suprema Razão,\nsendo incapaz de exercer qualquer tipo de malefício. Tudo aquilo que\né conforme a sua vontade é bom. Por esse motivo, os seres humanos\ndevem querer ser conforme suas próprias naturezas para poder exercer\naquilo que é bom e alcançar a felicidade. Apenas o exercício da\nrazão humana e o reconhecimento do bem necessário para todos os de\nsua espécie são condições essencialmente humanas. Buscando sempre\nexercer a razão para guiar a sua existência, o estoico tem como\nexemplo o sábio \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"background: transparent;\"\u003e–\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\naquele que sempre está usando a razão plenamente, tendo total\ncontrole daquilo que faz e daquilo que sente. O sábio serve como um\nexemplo de conduta e não é uma condição alcançável para os\nseres humanos.\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eAo usar a razão\ncorretamente, o indivíduo compreende que todos aqueles que também\npossuem a razão em sua natureza, seja ela usada ou não, são\naparentados entre si, ainda que tenham singularidades em suas\nhistórias de vida. Essa compreensão implica na necessidade de mútuo\napoio entre todos da espécie humana, sendo essa uma necessidade para\nque o bem moral seja alcançado e a vida virtuosa atingida.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003col start\u003d\"4\" type\u003d\"I\"\u003e\u003cli\u003e\u003cp align\u003d\"center\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cb\u003eConsiderações\n\tfinais\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/li\u003e\u003c/ol\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eCom tudo o que foi dito até aqui,\ngostaríamos de deixar algumas questões para nossos leitores. Vamos\nnos lembrar da atual situação do país, descrita no primeiro\nparágrafo desse artigo. Diante de tantas desgraças, o que poderia o\nestoicismo nos oferecer? Se entendermos que tudo foi conforme quer a\nNatureza, não temos absolutamente nada a fazer. Por outro lado, ao\nlembrarmos do fator humano contido nesses acontecimentos, torna–se\nimpossível afirmar que eles eram inevitáveis. Se os indivíduos que\nestão no poder sabiam quais deviam ser as ações tomadas para\nminimizar as mortes causadas pela pandemia, eles agiram moralmente\nbem ou mal ao ignorá–las? Se existem recursos econômicos\nsuficientes nos cofres públicos para manter o bom funcionamento da\nsaúde pública, reduzir o impacto do aumento do desemprego e ajudar\nna redução da evasão escolar, eles agiram moralmente bem ou mal ao\npriorizarem outras questões? Se é possível a criação de leis\nmais severas para policiais que abusam do poder de seus uniformes e\npara indivíduos que discursam a favor do neonazismo, eles agem\nmoralmente bem ou mal ao fingir que isso não é um problema? \u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\u003ca name\u003d\"_GoBack\"\u003e\u003c/a\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eAfirmamos, mais\numa vez, que aquilo que vem sendo disseminado como filosofia estoica\nnão passa de uma abominável distorção de seus preceitos\noriginais. Não existe uma vírgula sequer nos escritos dos\npensadores estoicos que dê ensejo aos que negam suas obrigações\néticas, priorizando essa estranha espécie de individualismo\neconomicista. O estoicismo não é uma dezena de frases de efeito\npretensiosas que justificam o sofrimento causado por atrozes\npolíticas de extermínio e não pode servir de desculpa para o\nacomodamento e para inércia.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003ePara concluir (e\nnos munindo de consciente pretensão), entendemos que os responsáveis\npelo alastramento dessa deturpação o fazem ou por não terem\nentendido os conceitos fundamentais do estoicismo ou por\ndesonestidade própria. Aos primeiros, nos cabe um genuíno pedido de\ndesculpas. Tentando fazer mais bem do que mal, é provável que\ntenhamos sido infelizes em muitos momentos de nossa exposição,\ndevido às nossas próprias limitações de escrita e a complexidade\ndo tema. Mesmo assim, esperamos que nossas linhas sirvam como\nintrodução e aticem a curiosidade sobre o assunto. Para os últimos,\ndesejamos que o completo esquecimento daquilo que vocês fazem esteja\nde acordo com o que quer o \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003ci\u003eDestino\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eReferências\nBibliográficas\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003ePLATÃO,\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eA\nRepública\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e.\n9. ed., Lisboa, Fundação Calouste Gulbenkian, 1972. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eEPICTETO,\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eManual\nde Epicteto\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e.\nSão Cristóvão. Universidade Federal de Sergipe, 2012. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e__________,\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eManual\nde Epicteto: a arte de viver melhor\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e.\n1. ed., São Paulo, Edipro, 2021. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e__________,\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eDiatribes\nde Epicteto, livro I\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e.\n1. ed., Coimbra, Imprensa da Universidade de Coimbra, Classica\nDigitalia Vniversitatis Conimbrigensis, 2020. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eSÊNECA,\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eCartas\na Lucílio\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e.\n2. ed., Lisboa, Fundação Calouste Gulbenkian, 2004. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e________,\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eEdificar–se\npara a morte: Das Cartas morais a Lucílio\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e.\nPetrópolis, Vozes, 2016. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e________,\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eSobre\na ira. Sobre a tranquilidade da alma\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e.\n1. ed., São Paulo – SP, Penguin Classics Companhia das Letras,\n2014. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eMARCO\nAURÉLIO, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eMeditações\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e.\n1. ed., São Paulo, Edipro, 2019. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eCÍCERO,\nMarcus Tullius, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eDe\nfato\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e.\nin. CÍCERO, Marcus Tullius, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eDe\nOratore, book III\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e.\nLondres, Harvard University Press, 1960. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eHADOT,\nPierre, \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eExercícios\nespirituais e filosofia antiga\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n1. ed., São Paulo, Editora É Realizações, 2014. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eFOUCAULT,\nM., \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eA\nhermenêutica do sujeito\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n3. ed., São Paulo: Editora Martins Fontes, 2010.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eGOURINAT,\nJ.–B, BARNES, J. (orgs,), \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eLer\nos estoicos\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e.\n1. ed., São Paulo: Edições Loyola, 2013.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eLONG,\nA. A., 2013, \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eA\nética: continuidade e inovações\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003ein.\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\nGOURINAT, J.–B, BARNES, J. (orgs,), \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eLer\nos estoicos\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e.\n1. ed., São Paulo: Edições Loyola, 2013, p. 197–221.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eGOMES,\nRoberto, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eCrítica\na razão tupiniquim\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e.\n12. ed. Curitiba, Criar Edições Ltda., 2001.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eMCGEE,\nMicki, \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eSelf–help,\nInc. Makeover Culture in American Life\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eNova\nYork – NY, Oxford University Press, Inc., 2005. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eBEZERRA,\nC.C., Natureza e liberdade no pensamento senequiano, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eÁgora\nFilosófica\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\nCampinas, Ano 2, n. 1, jan./jun. 2008, p. 1–35. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cdiv id\u003d\"sdfootnote1\"\u003e\u003cp class\u003d\"sdfootnote-western\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote1anc\" name\u003d\"sdfootnote1sym\"\u003e1\u003c/a\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\n\tWORLD HEALTH ORGANIZATION, WHO Coronavirus (COVID–19) Dashboard,\n\tdisponível em: \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: navy;\"\u003e\u003cspan lang\u003d\"zxx\"\u003e\u003cu\u003e\u003ca href\u003d\"https://covid19.who.int/\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003ehttps://covid19.who.int/\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/u\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\n\t\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eAcesso em: 23/02/2022\n\tàs 11:26.\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote2\"\u003e\u003cp class\u003d\"sdfootnote-western\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote2anc\" name\u003d\"sdfootnote2sym\"\u003e2\u003c/a\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eMINISTÉRIO DA SAÚDE, Painel\n\tCoronavírus, disponível em: \u003c/span\u003e\u003cspan style\u003d\"color: navy;\"\u003e\u003cspan lang\u003d\"zxx\"\u003e\u003cu\u003e\u003ca href\u003d\"https://covid.saude.gov.br/\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003ehttps://covid.saude.gov.br/\u003c/span\u003e\u003c/a\u003e\u003c/u\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e.\n\tAcesso em: 23/02/2022 às 11:26. \u003c/span\u003e\n\t\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote3\"\u003e\u003cp class\u003d\"sdfootnote-western\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote3anc\" name\u003d\"sdfootnote3sym\"\u003e3\u003c/a\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eALVARENGA, Darlan, Brasil tem\n\ta 4° maior taxa de desemprego do mundo, aponta ranking com 44\n\tpaíses. Portal G1, 2021. Disponível em:\n\t\u003c/span\u003e\u003cspan style\u003d\"color: navy;\"\u003e\u003cspan lang\u003d\"zxx\"\u003e\u003cu\u003e\u003ca href\u003d\"https://g1.globo.com/economia/noticia/2021/11/22/brasil-tem-a-4a-maior-taxa-de-desemprego-do-mundo-aponta-ranking-com-44-paises.ghtml\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003ehttps://g1.globo.com/economia/noticia/2021/11/22/brasil–tem–a–4a–maior–taxa–de–desemprego–do–mundo–aponta–ranking–com–44–paises.ghtml\u003c/span\u003e\u003c/a\u003e\u003c/u\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e.\n\tAcesso em: 23/02/2022 às 11:33.\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote4\"\u003e\u003cp class\u003d\"sdfootnote-western\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote4anc\" name\u003d\"sdfootnote4sym\"\u003e4\u003c/a\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eEVASÃO escolar de crianças e\n\tadolescentes aumenta 171% na pandemia, diz estudo. Portal G1, 2021.\n\tDisponível em:\n\t\u003c/span\u003e\u003cspan style\u003d\"color: navy;\"\u003e\u003cspan lang\u003d\"zxx\"\u003e\u003cu\u003e\u003ca href\u003d\"https://g1.globo.com/educacao/noticia/2021/12/02/evasao-escolar-de-criancas-e-adolescente-aumenta-171percent-na-pandemia-diz-estudo.ghtml\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003ehttps://g1.globo.com/educacao/noticia/2021/12/02/evasao–escolar–de–criancas–e–adolescente–aumenta–171percent–na–pandemia–diz–estudo.ghtml\u003c/span\u003e\u003c/a\u003e\u003c/u\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e.\n\tAcesso em: 23/02/2022 às 11:36.\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote5\"\u003e\u003cp class\u003d\"sdfootnote-western\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote5anc\" name\u003d\"sdfootnote5sym\"\u003e5\u003c/a\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eACAYABA, Cíntia, REIS,\n\tThiago. N° de mortos pela polícia em 2020 no Brasil bate recorde:\n\t50 cidades concentram mais da metade dos óbitos, revela Anuário.\n\tPortal G1, 2021. Disponível em:\n\t\u003c/span\u003e\u003cspan style\u003d\"color: navy;\"\u003e\u003cspan lang\u003d\"zxx\"\u003e\u003cu\u003e\u003ca href\u003d\"https://g1.globo.com/sp/sao-paulo/noticia/2021/07/15/no-de-mortos-pela-policia-em-2020-no-brasil-bate-recorde-50-cidades-concentram-mais-da-metade-dos-obitos-revela-anuario.ghtml\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003ehttps://g1.globo.com/sp/sao–paulo/noticia/2021/07/15/no–de–mortos–pela–policia–em–2020–no–brasil–bate–recorde–50–cidades–concentram–mais–da–metade–dos–obitos–revela–anuario.ghtml\u003c/span\u003e\u003c/a\u003e\u003c/u\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e.\n\tAcesso em: 23/02/2022 às 11:39.\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote6\"\u003e\u003cp class\u003d\"sdfootnote-western\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote6anc\" name\u003d\"sdfootnote6sym\"\u003e6\u003c/a\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eGRUPOS neonazistas crescem em\n\t270% no Brasil em 3 anos; estudiosos temem que presença online\n\ttransborde para ataques violentos. Portal G1, 2022. Disponível em:\n\t\u003c/span\u003e\u003cspan style\u003d\"color: navy;\"\u003e\u003cspan lang\u003d\"zxx\"\u003e\u003cu\u003e\u003ca href\u003d\"https://g1.globo.com/fantastico/noticia/2022/01/16/grupos-neonazistas-crescem-270percent-no-brasil-em-3-anos-estudiosos-temem-que-presenca-online-transborde-para-ataques-violentos.ghtml\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003ehttps://g1.globo.com/fantastico/noticia/2022/01/16/grupos–neonazistas–crescem–270percent–no–brasil–em–3–anos–estudiosos–temem–que–presenca–online–transborde–para–ataques–violentos.ghtml\u003c/span\u003e\u003c/a\u003e\u003c/u\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e.\n\tAcesso em: 23/02/2022 às 11:42.\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote7\"\u003e\u003cp class\u003d\"sdfootnote-western\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote7anc\" name\u003d\"sdfootnote7sym\"\u003e7\u003c/a\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eMERCADO de livros de autoajuda\n\te religiosos cresce em 2021. Porta Terra, 2022. Disponível em:\n\t\u003c/span\u003e\u003cspan style\u003d\"color: navy;\"\u003e\u003cspan lang\u003d\"zxx\"\u003e\u003cu\u003e\u003ca href\u003d\"https://www.terra.com.br/noticias/mercado-de-livros-de-autoajuda-e-religiosos-cresce-em-2021,63df3a51f36a2aa1859d26d48a4e35e2tuo5tjrh.html#:~:text\u003dA%20venda%20de%20livros%20aumentou,Nacional%20dos%20Editores%20de%20Livros.\u0026amp;text\u003dHoje%20a%20plataforma%20representa%2027,t%C3%ADtulos%20de%20autoajuda%20e%20religiosos\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003ehttps://www.terra.com.br/noticias/mercado–de–livros–de–autoajuda–e–religiosos–cresce–em\u003c/span\u003e\u003c/a\u003e\u003c/u\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: navy;\"\u003e\u003cspan lang\u003d\"zxx\"\u003e\u003cu\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e–\u003c/span\u003e\u003c/u\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: navy;\"\u003e\u003cspan lang\u003d\"zxx\"\u003e\u003cu\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e2021,63df3a51f36a2aa1859d26d48a4e35e2tuo5tjrh.html#:~:text\u003dA%20venda%20de%20livros%20aumentou,Nacional%20dos%20Editores%20de%20Livros.\u0026amp;text\u003dHoje%20a%20plataforma%20representa%2027,t%C3%ADtulos%20de%20autoajuda%20e%20religiosos\u003c/span\u003e\u003c/u\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e.\n\tAcesso em: 23/02/2022 às 11:46.\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote8\"\u003e\u003cp class\u003d\"sdfootnote-western\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote8anc\" name\u003d\"sdfootnote8sym\"\u003e8\u003c/a\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\n\t“Dentro das culturas de autodesenvolvimento, os valores do mundo\n\tcompetitivo do mercado têm sido transplantados para o mundo pessoal\n\tda vida íntima e vice–versa” (MCGEE, 2005, p. 177, tradução\n\tnossa).\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote9\"\u003e\u003cp class\u003d\"sdfootnote-western\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote9anc\" name\u003d\"sdfootnote9sym\"\u003e9\u003c/a\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\n\t“Na verdade, uma das características gerais da literatura de\n\tautoajuda é a sua quase completa falta de inovação, juntamente\n\tcom a tendência de seus autores de pegar livremente emprestado o\n\ttrabalho de outros sem fazerem atribuições. (...) Enquanto alguns\n\taplaudem esse tipo de abordagem “livre” – por preservar uma\n\ttradição de bens intelectuais e culturais comuns, cada vez mais\n\tinacessíveis pela expansão das leis de direitos autorias – a\n\tfalta generalizada de inovação desses literatos sugere ou uma\n\tfalta ingenuidade ou uma falta de desenvoltura” (ibidem, p. 247,\n\ttradução nossa).\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote10\"\u003e\u003cp class\u003d\"sdfootnote-western\"\u003e\u003ca name\u003d\"_Hlk96859345\"\u003e\u003c/a\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote10anc\" name\u003d\"sdfootnote10sym\"\u003e10\u003c/a\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\n\t\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eApesar\n\tde não estar dentro do escopo de nossa proposta tratar sobre o\n\tassunto, é salutar que existem outros importantes pensadores\n\testoicos desse período. Para citar alguns, Musonius Rufus, Ário e\n\tHiérocles. Ver: LONG, A. A., 2013, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cb\u003eA\n\tética: continuidade e inovações\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e,\n\t\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003ci\u003ein.\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\n\tGOURINAT, J.–B, BARNES, J. (orgs,), \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cb\u003eLer\n\tos estoicos\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e.\n\t1. ed., São Paulo: Edições Loyola, 2013, p. 197–221. \u003c/span\u003e\u003c/span\u003e\n\t\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote11\"\u003e\u003cp class\u003d\"sdfootnote-western\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote11anc\" name\u003d\"sdfootnote11sym\"\u003e11\u003c/a\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\n\t\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eAdvertimos\n\tao leitor que, daqui em diante, quando nos referirmos ao estoicismo,\n\testaremos falando sobre pensamento de Sêneca, Epicteto e Marco\n\tAurélio.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote12\"\u003e\u003cp class\u003d\"sdfootnote-western\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote12anc\" name\u003d\"sdfootnote12sym\"\u003e12\u003c/a\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\n\t\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eSobre a\n\timportância dada por Epicteto ao estudo da lógica, ver: EPICTETO,\n\t\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cb\u003eDiatribes,\n\tlivro I\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e,\n\t1.17, 1–29.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote13\"\u003e\u003cp class\u003d\"sdfootnote-western\"\u003e\u003ca name\u003d\"_Hlk96859382\"\u003e\u003c/a\u003e\u003ca name\u003d\"_Hlk96860824\"\u003e\u003c/a\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote13anc\" name\u003d\"sdfootnote13sym\"\u003e13\u003c/a\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\n\tSobre a atenção dada por Sêneca aos estudos da natureza, ver:\n\tFOUCAULT, M., \u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cb\u003eAula de 17 de\n\tfevereiro de 1982 – Primeira e segunda hora\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e.\n\tIn. FOUCAULT, M., \u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cb\u003eA\n\thermenêutica do sujeito\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e,\n\t3 ed., São Paulo: Editora Martins Fontes, 2010, p. 221–259.\n\tBEZERRA, C.C., Natureza e liberdade no pensamento senequiano, \u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cb\u003eÁgora\n\tFilosófica\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e, Campinas, Ano\n\t2, n. 1, jan./jun. 2008, p. 1–35. \u003c/span\u003e\n\t\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote14\"\u003e\u003cp class\u003d\"sdfootnote-western\"\u003e\u003ca name\u003d\"_Hlk96859415\"\u003e\u003c/a\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote14anc\" name\u003d\"sdfootnote14sym\"\u003e14\u003c/a\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\n\t\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eA\n\tprática da escrita de si deve ser entendida enquanto uma meditação;\n\tação fundamental para o estoicismo. Outras práticas basilares do\n\testoicismo são: leitura, audição, pesquisa, o exame de si, o\n\tdomínio de si, a realização dos deveres e a indiferença às\n\tcoisas indiferentes. Ver: HADOT, Pierre, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cb\u003eParte\n\tI – Exercícios Espirituais\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e,\n\tin., HADOT, Pierre, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cb\u003eExercícios\n\tespirituais e filosofia antiga\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e,\n\t1 ed., São Paulo, Editora É Realizações, 2014, p. 19–91. \u003c/span\u003e\u003c/span\u003e\n\t\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote15\"\u003e\u003cp class\u003d\"sdfootnote-western\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote15anc\" name\u003d\"sdfootnote15sym\"\u003e15\u003c/a\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\n\tDaqui em diante, iremos nos referir a Natureza ao nos referirmos ao\n\tTodo, ao Cosmos e natureza ao falarmos sobre o que desrespeita a\n\thumanidade. Isso também valerá para o termo Destino. \u003c/span\u003e\n\t\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote16\"\u003e\u003cp class\u003d\"sdfootnote-western\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote16anc\" name\u003d\"sdfootnote16sym\"\u003e16\u003c/a\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\n\t\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eAqui não\n\tdevemos confundir com o Logos platônico. Embora tanto o platonismo\n\tquanto o estoicismo entendam que o Mundo está unificado por uma\n\tinteligência, Platão assume uma visão dualista – mundo sensível\n\te mundo das ideias –, enquanto o estoicismo entende que existe\n\tapenas um único mundo para o qual todas as ações devem ser\n\tdirecionadas. Esse aspecto do pensamento platônico fica\n\texcepcionalmente claro no Livro VII de \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cb\u003eA\n\tRepública\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e.\n\t\u003c/span\u003e\u003c/span\u003e\n\t\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote17\"\u003e\u003cp class\u003d\"sdfootnote-western\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote17anc\" name\u003d\"sdfootnote17sym\"\u003e17\u003c/a\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\n\t\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eSobre o\n\tuso do termo Deus, trazemos uma nota de Aldo Dinuncci (2020),\n\tcontida em sua tradução do livro I da Diatribes de Epicteto:\n\t““Deuses”, “Deus” e “Zeus” ocorrem como sinônimos em\n\tEpicteto. Referem–se ao princípio cósmico que determina o fluxo\n\tde todas as coisas, sendo, por isso, também o destino (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003ci\u003eheimarmene\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e);\n\to princípio material de tudo o que existe (pois os estoicos não\n\tconcebem nenhuma realidade senão a corpórea); o que confere aos\n\tseres vivos as habilidades que necessitam para sobreviver, sendo,\n\tpor isso, também a providência (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003ci\u003epronoia\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e);\n\te o conjunto das leis da Natureza, a Razão Universal (logos)”\n\t(DINUNCCI, 2002, in. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cb\u003eEPICTETO\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e,\n\t\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cb\u003eDiatribes\n\tde Epicteto, livro I\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e,\n\tp. 46, nota 147).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote18\"\u003e\u003cp class\u003d\"sdfootnote-western\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote18anc\" name\u003d\"sdfootnote18sym\"\u003e18\u003c/a\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\n\tEstamos adaptando o\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\n\tchamado Argumento do Preguiçoso, escrito por Cícero, em \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cb\u003eDe\n\tfato\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e,\n\t28–29.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote19\"\u003e\u003cp class\u003d\"sdfootnote-western\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote19anc\" name\u003d\"sdfootnote19sym\"\u003e19\u003c/a\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\n\t\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eEssa\n\tconceitualização parte das seguintes definições:\u0026nbsp; Em\n\tEpicteto, a razão é “Um sistema constituído de representações\n\tde certa qualidade” (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cb\u003eDiatribe\n\tde Epicteto, livro I,\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\n\t1.20, 5), sendo a sua função “(...) usar corretamente as\n\trepresentações” (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cb\u003eDiatribes\n\tde Epicteto, livro I,\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e1.20,\n\t4). Sêneca dirá que “(...) a razão outra coisa não é senão\n\tuma parcela do espírito divino inserida no corpo do homem”\n\t(\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cb\u003eCartas\n\ta Lucílio\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e,\n\tLivro VII, Epístola, 66, 13) e “A razão é que é, portanto, o\n\tsupremo juiz do bem e do mal; a razão considera sem valor tudo\n\tquanto lhe é alheio e exterior, e àquelas coisas que em si mesmas\n\tnão são bens nem são males julga–as como acessórios sem a\n\tmínima importância, pois para a razão todo o bem está situado na\n\talma” (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cb\u003eibidem,\n\t\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eLivro\n\tVII, 66, 35). Marco Aurélio, devedor de Epicteto, dirá que “A\n\trazão e a lógica são faculdades que bastam a si mesmas e as\n\toperações que lhe dizem respeito. Seu movimento parte de um\n\tprincípio que é delas característico; movem–se em uma rota rumo\n\tao fim que lhes é proposto” (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cb\u003eMeditações\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e,\n\tLivro V, 14).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote20\"\u003e\u003cp class\u003d\"sdfootnote-western\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote20anc\" name\u003d\"sdfootnote20sym\"\u003e20\u003c/a\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\n\tVer: Sêneca, \u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cb\u003eCartas a\n\tLucílio\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e, Livro IX,\n\tEpístola 15–16. Epicteto, \u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cb\u003eDiatribes\n\tde Epicteto, livro I\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e, 1.7,\n\t1–2.\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote21\"\u003e\u003cp class\u003d\"sdfootnote-western\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote21anc\" name\u003d\"sdfootnote21sym\"\u003e21\u003c/a\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\tVer: Sêneca, \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eCartas\n\ta Lucílio\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tLivro III, Epístola, 22, 3, Livro VI, Epístola 56, 5–6, Livro\n\tVIII, Epístola 73, 3–4. Epicteto, \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eMANUAL\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tXXI. Marco Aurélio, \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eMEDITAÇÕES\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tLivro VII, 58.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\t\u003c/span\u003e\u003c/span\u003e\n\t\u003c/p\u003e\n\u003c/div\u003e\u0026nbsp; \u003cspan style\u003d\"font-size: xx-small;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003c/div\u003e\u003cdiv style\u003d\"text-align: center;\"\u003e\u003cspan style\u003d\"font-size: xx-small;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u0026nbsp;\u003c/span\u003e\u003c/span\u003e\u003c/div\u003e\u003cdiv style\u003d\"text-align: center;\"\u003e\u003cspan style\u003d\"font-size: xx-small;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u0026nbsp;\u003c/span\u003e\u003c/span\u003e\u003c/div\u003e\u003cdiv style\u003d\"text-align: center;\"\u003e\u003cspan style\u003d\"font-size: xx-small;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u0026nbsp;\u003c/span\u003e\u003c/span\u003e\u003c/div\u003e\u003cdiv style\u003d\"text-align: center;\"\u003e\u003cspan style\u003d\"font-size: xx-small;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u0026nbsp;\u003c/span\u003e\u003c/span\u003e\u003c/div\u003e\u003cdiv style\u003d\"text-align: center;\"\u003e\u003cspan style\u003d\"font-size: xx-small;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u0026nbsp;\u003c/span\u003e\u003c/span\u003e\u003c/div\u003e\u003cdiv style\u003d\"text-align: center;\"\u003e\u003cspan style\u003d\"font-size: xx-small;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u0026nbsp;\u003c/span\u003e\u003cbr /\u003e\u003c/span\u003e\u003c/div\u003e\u003cp\u003e\u003c/p\u003e\n"},"link":[{"rel":"replies","type":"application/atom+xml","href":"https://www.revistasisifo.com/feeds/3439078321684477740/comments/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"https://www.revistasisifo.com/2023/01/estoicismo-nao-e-autoajuda-uma.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"https://www.blogger.com/feeds/1072695390919205880/posts/default/3439078321684477740"},{"rel":"self","type":"application/atom+xml","href":"https://www.blogger.com/feeds/1072695390919205880/posts/default/3439078321684477740"},{"rel":"alternate","type":"text/html","href":"https://www.revistasisifo.com/2023/01/estoicismo-nao-e-autoajuda-uma.html","title":"Estoicismo não é autoajuda – Uma introdução ao estoicismo imperial romano"}],"author":[{"name":{"$t":"carla vanessa"},"uri":{"$t":"https://www.blogger.com/profile/00885708202220293112"},"email":{"$t":"noreply@blogger.com"},"gd$image":{"rel":"http://schemas.google.com/g/2005#thumbnail","width":"32","height":"24","src":"//1.bp.blogspot.com/_Pv4oC_hV0oo/SW4tlHisWaI/AAAAAAAAAAY/IDRYPZqX6CA/S220-s32/MENINAS+033.jpg"}}],"media$thumbnail":{"xmlns$media":"http://search.yahoo.com/mrss/","url":"https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh1vweU89DtLMjcGIe5Lg-Gfp8ZDn293q5NCVyRbTvebLxWFS-stpB5_YJ715u1H-iPTEubvyNvnFhEkZY5Fzay4PYwgkmfVyYMWV7j92tpK6TNIaGNZf7fgZRb87r_vunvBDofv985apcZ7Y9yFzTOgCSbBUUdXKhuVZx86lBPSehLDsEITXer4ksV/s72-c/Epikur.jpg","height":"72","width":"72"},"thr$total":{"$t":"0"}},{"id":{"$t":"tag:blogger.com,1999:blog-1072695390919205880.post-2856819684149225077"},"published":{"$t":"2023-01-31T14:50:00.005-03:00"},"updated":{"$t":"2023-01-31T15:24:48.394-03:00"},"category":[{"scheme":"http://www.blogger.com/atom/ns#","term":"Crítica"},{"scheme":"http://www.blogger.com/atom/ns#","term":"Artigos"},{"scheme":"http://www.blogger.com/atom/ns#","term":"Destaques"}],"title":{"type":"text","$t":"Diálogo intercultural e cidadania – para lá do reconhecimento"},"content":{"type":"html","$t":"\u003cp style\u003d\"text-align: center;\"\u003e\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003e\nRevista Sísifo. N°15, Vol. Único 2022. ISSN 2359-3121.\nwww.revistasisifo.com\u003c/p\u003e\u003cp\u003e\u0026nbsp;\u003c/p\u003e\u003cp\u003e\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"text-align: center;\"\u003e\u003c/p\u003e\u003cdiv class\u003d\"separator\" style\u003d\"clear: both; text-align: center;\"\u003e\u003ca href\u003d\"https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEikybG4EU0kzsKz6NKdXew5RFdXaq2Su7Im6wn_qe9kuCjf_WCfHKMH1QVkW6rSYpJpo_ekdE0xPTdqJlTbusiO3RJRqrBg8DnKZ2vrhkmB3Hfx8t2r3bqF1L0H-d2bhtURLx6uQ6QDmiIFg4jIm16-em2h6jU7FO11-aduTSHfso9muEUic2PvpyDk/s800/Reach_Toronto.jpg\" imageanchor\u003d\"1\" style\u003d\"margin-left: 1em; margin-right: 1em;\"\u003e\u003cimg border\u003d\"0\" data-original-height\u003d\"600\" data-original-width\u003d\"800\" height\u003d\"240\" src\u003d\"https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEikybG4EU0kzsKz6NKdXew5RFdXaq2Su7Im6wn_qe9kuCjf_WCfHKMH1QVkW6rSYpJpo_ekdE0xPTdqJlTbusiO3RJRqrBg8DnKZ2vrhkmB3Hfx8t2r3bqF1L0H-d2bhtURLx6uQ6QDmiIFg4jIm16-em2h6jU7FO11-aduTSHfso9muEUic2PvpyDk/s320/Reach_Toronto.jpg\" width\u003d\"320\" /\u003e\u003c/a\u003e\u003c/div\u003e\u003cp\u003e\u003c/p\u003e\u003cp class\u003d\"mw-mmv-credit mw-mmv-ttf-container mw-mmv-ttf-normal\" style\u003d\"text-align: center;\"\u003e\u003cspan style\u003d\"font-size: xx-small;\"\u003e\u003cspan class\u003d\"mw-mmv-source-author\"\u003e\u003cspan class\u003d\"mw-mmv-author\"\u003e\u003ca class\u003d\"external text\" href\u003d\"https://www.flickr.com/people/99771506@N00\" rel\u003d\"nofollow\"\u003epaul (dex)\u003c/a\u003e from Toronto\u003c/span\u003e - \u003cspan class\u003d\"mw-mmv-source\"\u003e\n\u003ca class\u003d\"external text\" href\u003d\"https://www.flickr.com/photos/99771506@N00/2704487134/\" rel\u003d\"nofollow\"\u003ereach\u003c/a\u003e\nUploaded by \u003ca href\u003d\"https://commons.wikimedia.org/wiki/User:Skeezix1000\" title\u003d\"User:Skeezix1000\"\u003eSkeezix1000\u003c/a\u003e \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\u003cdiv class\u003d\"mw-mmv-image-desc-div\" style\u003d\"text-align: center;\"\u003e\u003cp class\u003d\"mw-mmv-image-desc\"\u003e\u003ca href\u003d\"https://pt.wikipedia.org/wiki/Multiculturalismo#/media/Ficheiro:Reach_Toronto.jpg\" target\u003d\"_blank\"\u003e\u003cspan style\u003d\"font-size: xx-small;\"\u003eStatue\n titled, Monument to Multiculturalism by Francesco Pirelli, in front of \nUnion Station, Toronto, Ontario, Canada. 5 exp hdr;\u003c/span\u003e\u003c/a\u003e\u003c/p\u003e\u003c/div\u003e\u003cp style\u003d\"text-align: center;\"\u003e\u003cbr /\u003e\u003c/p\u003e\u003cp style\u003d\"text-align: center;\"\u003e\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"text-align: center;\"\u003e\u003ca href\u003d\"https://drive.google.com/file/d/1WBB6mxhXCcB6_n9dvHn-zKbETibN5m39/view?usp\u003dsharing\" target\u003d\"_blank\"\u003ePDF\u003c/a\u003e\u003c/p\u003e\u003cp style\u003d\"text-align: center;\"\u003e\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"text-align: justify;\"\u003e\u0026nbsp;\u003c/p\u003e\u003cp align\u003d\"right\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cb\u003eMaria\nRosa Afonso\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cb\u003e.\u003c/b\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.21cm; orphans: 0; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eMaria\nRosa Afonso, professora aposentada do sistema de ensino português.\nLicenciada em Filosofia, Pós-graduação e Mestrado em Ciências da\nEducação, em Faculdades da Universidade de Lisboa. Desenvolve\ninvestigação nas áreas da ética, direitos humanos, cidadania e\ninterculturalidade. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: navy;\"\u003e\u003cspan lang\u003d\"zxx\"\u003e\u003cu\u003e\u003ca href\u003d\"mailto:rosa_afonso_42@hotmail.com\" target\u003d\"_top\"\u003e\u003cspan style\u003d\"color: #0563c1;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003erosa_afonso_42@hotmail.com\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/u\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm; orphans: 0; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cb\u003eResumo:\n\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eO\npresente artigo tem como principal objetivo, na consideração do\nreconhecimento cultural, compreender como a perspectiva teórica do\ndiálogo intercultural fundamenta uma noção de dignidade, onde\nconvergem igualdade e diversidade, tornando possível uma cidadania\nde propostas e soluções participadas, em sociedades plurais.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eAnalisa:\na importância das culturas; o reconhecimento recíproco, assinalando\nvantagens e limitações, nomeadamente, a impossibilidade de terminar\ncom os fechamentos culturais; o diálogo intercultural, assinalando a\ndimensão reflexiva e crítica que conduz à noção de igual\ndignidade e à possibilidade de convergências entre valores\nuniversais e particulares; e o modo como o diálogo intercultural se\ninscreve nas perspectivas tradicionais da ética, salientando-se a\nrazão discursiva face ao etnocentrismo dos contextos.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eNas\nconsiderações finais, salientamos a importância da argumentação\nracional, sem a qual o diálogo entre as diferentes culturas não\nteria chegado a essa noção de dignidade que é, ao mesmo tempo, uma\nética e uma cidadania, tornando possível um viver social e cívico\nde culturas entrelaçadas, participantes na construção de um\ndestino comum.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm; orphans: 0; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cb\u003ePalavras-chave:\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\ncultura; reconhecimento cultural, diálogo intercultural; cidadania.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm; orphans: 0; widows: 0;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm; orphans: 0; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eAbstract:\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\nThe main objective of this article, considering the importance of\ncultural recognition, is to understand how the theoretical\nperspective of intercultural dialogue justifies a notion of dignity,\nwhere equality and diversity converge, making possible a citizenship\nof participated proposals and solutions in plural societies. It\nanalyses: the importance of cultures; reciprocal recognition,\nhighlighting advantages and limitations, namely, the impossibility of\nending cultural closures; intercultural dialogue, highlighting the\nreflective and critical dimension that leads to the notion of equal\ndignity and the possibility of convergence between universal and\nparticular values; and the way in which intercultural dialogue is\ninscribed in traditional perspectives of ethics, emphasizing\ndiscursive reason in the face of the ethnocentrism of contexts. In\nthe final considerations, we emphasize the importance of rational\nargumentation, without which the dialogue between different cultures\nwould not have arrived at this notion of dignity that is, at the same\ntime, an ethics and a citizenship, making possible a social and civic\nlife of intertwined cultures, participants in the construction of a\ncommon destiny.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm; orphans: 0; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eKeywords:\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\nculture; cultural recognition, intercultural dialogue; citizenship.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm; margin-left: 4cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cb\u003eIntrodução\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"center\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.21cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255);\"\u003eAssistimos\ndiariamente a dificuldades e problemas na integração de grupos\nculturais minoritários, um pouco por todo o lado. Com maior impacto,\ncertamente, nos países onde as questões da multiculturalidade, por\nrazões históricas (minorias étnicas, passados coloniais…) ou\ncontinuados e expressivos movimentos migratórios (Europa, Estados\nUnidos…), mostram à evidência que as respostas estão longe de\nser satisfatórias.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.21cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255);\"\u003eO\nresultado, nalguns casos, é a continuação da radicalização de\ndeterminados grupos, sobretudo os de cariz religioso, por tenderem a\nignorar ou a subestimar os direitos humanos, a democracia, a\nlaicidade do Estado… Pilares imprescindíveis para as leis e as\ninstituições, sejam nacionais ou supranacionais. Grupos que, mesmo\ndepois de tantos séculos de conhecimento, ciência e pensamento\ncrítico, continuam num extremismo impossível, que sequer pode ser\npensado por não termos categorias – como é o caso atual dos\ntalibãs no Afeganistão.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eContudo,\nimporta referir que não estamos nem no início de uma discussão,\nnem no início da aplicação de medidas, por parte de governos, no\nque se refere ao tema da integração de grupos minoritários nas\nrespetivas sociedades. Na verdade, desde os anos 70 do século XX,\nque se desenvolveram políticas multiculturais, com base nas\naportações teóricas trazidas pelo reconhecimento cultural: a\nvalorização da diversidade, a visibilidade dos grupos e a concessão\nde direitos específicos, em determinados casos, inscritos nas leis\ndos respetivos países. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255);\"\u003eAinda\nassim, apesar dos ganhos, não se \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eresolveram\nas questões de fundo, nomeadamente, as relacionadas com o diálogo e\na interação entre as diferentes culturas; não se resolveram as\nquestões da participação conjunta de todos os grupos na vida\nsocial e cívica.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eA\npartir dos anos 90 do século XX, as discussões sobre a persistência\ndestes problemas, nas sociedades de grande diversidade cultural,\nlevaram a que se considerasse não ser suficiente o reconhecimento e\na estima recíproca, assentes na valorização do que é imutável e\npermanente em cada cultura, nomeadamente, a noção de bem a que\nfazem coincidir a noção de dignidade.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003ePercebeu-se,\nentão, que era necessário ‘operacionalizar’ de outra forma o\nconceito de cultura, valorizando o que nelas é diferente e\ncolocando-o ao serviço do bem comum. Uma tal mudança implicava que\nas diferentes culturas se tornassem capazes de refletir criticamente\nsobre si próprias e sobre as outras, de modo a tomarem consciência\nda sua incompletude e aceitarem transformações recíprocas.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eDesenvolve-se\numa nova perspectiva teórica – o diálogo intercultural – que\norigina, em consequência, um novo enfoque político e social, com\ntradução em documentos internacionais, por exemplo, a Declaração\nUniversal sobre a Diversidade Cultural, onde se expressa que as:\n«Políticas que favoreçam a integração e a participação de\ntodos os cidadãos garantem a coesão social, a vitalidade da\nsociedade civil e a paz» (Unesco, art.º 2º, 2002).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eÉ\nneste enquadramento que situamos os objetivos desde artigo,\nprocurando compreender a importância da cultura, a limitação do\nreconhecimento e a fundamentação da noção de igual dignidade,\nonde convergem os valores universais da humanidade (igualdade) e os\nvalores particulares da cultura a que pertencemos (diferença) –\nnoção, a partir da qual, todas as questões do viver social podem\nser pensadas e discutidas, com fundamento e exigência éticas.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eA\nmetodologia é a do estudo bibliográfico, numa abordagem reflexiva,\nde análise e crítica, fundamentada em conceitos e perspectivas\nteóricas, sobretudo, do campo da filosofia prática, mas também em\noutras áreas do conhecimento (sociologia, direito…), com recurso a\nobras e artigos de autores significativos, conforme o referido ao\nlongo do texto e referenciado na bibliografia.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003eO\nartigo desenvolve-se em cinco secções: na primeira (1), analisamos\na importância das culturas para cada indivíduo e sua comunidade,\nonde residem aspectos decisivos da nossa identidade, do que somos e\nsentimos ser; na segunda (2), compreendemos o valor do reconhecimento\ncultural recíproco, por dar um sentido de \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003evida\nboa\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003e,\nmas que, ainda assim, é incapaz de diálogo e interação entre as\ndiferentes culturas; na terceira (3), analisamos como o diálogo\nintercultural permite chegar a uma noção de igual dignidade, capaz\nde propostas e soluções convergentes para problemas comuns; na\nquarta (4), procuramos compreender como os fundamentos do diálogo\nintercultural se inscrevem nas perspectivas éticas tradicionais,\nseguindo, nomeadamente, o debate entre Habermas e Rorty, entre razão\ne contexto; e na quinta (5) fazemos considerações finais,\nsalientando a importância do diálogo racional na construção de\nsociedades interculturais, entrelaçadas entre si e capazes de uma\ncidadania participada.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"font-weight: normal; line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cb\u003e1.\nA importância das culturas\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eEm\nautores, como Kymlicka (1995), Taylor (1998), Benhabib (2002) e\nMacIntyre (2008), Walzer (1998), vemos referida, com particular\nrelevância, a importância dos valores culturais na vida dos\nindivíduos e suas comunidades. Ou seja, o entendimento de que\nimporta considerar, para lá das características racionais comuns a\ntodos os seres humanos – inteligência, capacidade de comunicar,\ncriar linguagem, imaginar, inventar, resolver problemas, ter\niniciativas… – os valores dos contextos, diferentes de cultura\npara cultura.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eA\ncultura é um quadro de referências estabilizado que dá, a quem o\npartilha, um idêntico sentido sobre aspetos fundamentais do viver –\nrelações pessoais, familiares, sociais, económicas, religiosas,\nrecreativas… – transmitidas de geração em geração e\nrefletidas no modo como pensam, amam, educam os filhos, tratam os\nmais velhos….   \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eAssim,\npodemos dizer que todos temos uma identidade cultural que vem de\nlonge, de um lugar onde habita a nossa infância e juventude, para\nalguns, já distante, mas ainda assim, nunca perdida e onde se\n«regressa» sempre. O lugar onde nascemos, crescemos e aprendemos a\nfazer escolhas – a distinguir o bem do mal, o amor do ódio, o\nessencial do acessório, a solidariedade do egoísmo… – aspectos\ndeterminantes no modo como vemos e valorizamos o que nos rodeia,\nmesmo que possamos, ao longo da vida, adquirir outras referências\nque, eventualmente, se possam vir a estabilizar em nós.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003ePor\nisso, não é possível dizer a alguém que acaba de chegar, por\nexemplo, a Portugal, vindo de um qualquer lugar do interior africano,\nsul-americano, asiático…: «Agora, tem de sentir e viver como nós,\ngostar do que nós gostamos, dar valor e considerar importante o que\nnós consideramos». Seria uma exigência pouco séria, até, pela\ndificuldade em poder ser cumprida. O modo de ser, o modo como se\nestá, não se impõe de fora, nem se adquire de imediato, por força\nde uma lei ou um ato simples da vontade. É, sobretudo, um processo\nindividual, interior, lento e difícil, onde surgem inevitavelmente\nsentimentos de estranheza, não pertença, rejeição,\ndiscriminação…; e por isso são necessárias atitudes\npersistentes de abertura, diálogo e interação, entre todas as\npessoas, seja qual for o seu grupo cultural.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eCompreendemos,\nentão, que nem a radicalização nem o fechamento cultural resolvem\nqualquer problema na relação entre as culturas. Antes, acentuam as\nmargens, agravando situações que podem levar à quase incomunicação\ne a comportamentos de intolerância e violência dos grupos\nminoritários em relação à sociedade e desta em relação a eles –\nos diferentes grupos precisam conhecer-se e serem capazes de estima\nmútua.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cb\u003e2.\nCultura e reconhecimento recíproco\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eA\nabertura cultural aparece, nas sociedades multiculturais, como uma\nnecessidade. No sentido de Taylor (1998) e Honneth (2011), podemos\ndizer que os diferentes grupos têm de dar-se a conhecer, em espaço\npúblico, na sociedade onde vivem, mostrando quais os valores que os\norientam e por que agem desta ou daquela maneira – mesmo que\nexistam vozes contra, vindas de vários lados (pessoas, grupos,\norganizações…), por temerem o desmoronamento dos valores\ntradicionais (família, religião, nação…) há muito\nestabelecidos.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003ePorventura,\nessa abertura será mais fácil nas culturas que incorporam, na sua\nraiz identitária, os valores universais da pessoa humana –\nliberdade, igualdade…; e mais difícil, certamente, nas culturas\nque vivem fechadas sobre si, onde o indivíduo se dilui no grupo,\nesperando-se, apenas, que cumpra de forma acrítica o que lhe é\ndeterminado.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eQuando\nesse conhecimento recíproco acontece, entre as culturas coexistentes\nem determinada sociedade, vê-se que em todas há valores estimáveis;\nmais, vê-se que em todas há um sentido de bem, de plenitude e\ndignidade que os seus membros não encontram noutro lugar. Portanto,\ntorna-se obrigação das sociedades, com as suas leis e instituições,\ncriar as condições necessárias para que cada grupo cultural possa\nrealizar o que entende por uma vida digna, distinto de cultura para\ncultura.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eContudo,\nno reconhecimento cultural, estamos muito longe da possibilidade de\numa interação entre culturas e, em consequência, muito longe de\numa satisfatória participação e coesão sociais – por exemplo,\nna sociedade portuguesa, permanecem minorias culturais em \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003eguetos\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e,\nbairros degradados, com dificuldades de emprego, preconceitos,\natitudes racistas…, muito distantes da desejada integração.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cb\u003e3.\nCultura, diálogo e cidadania\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003ePara\na coesão social e a participação cívica poderem acontecer,\nsegundo autores como Cortina (1986; 2005; 2007), Santos (2004), Lucas\n(2005, 2008), André (2009) e Baratto (2009), não basta a\nvalorização e o reconhecimento recíprocos; é necessário que as\ndiferentes culturas se disponham a refletir de modo crítico, em\nrelação a elas mesmas e também em relação a todas as outras\npresentes naquela sociedade.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eNesses\nprocessos de autoanálise e análise recíproca, dão-se conta de que\nem todas há aspectos bons e menos bons; em todas há limitações,\ndificuldades, insuficiências e, até talvez, pontos criticáveis e\npor isso não faz qualquer sentido, atitudes de isolamento,\nsuperioridade, hegemonia, sobranceria, autossuficiência…, achando\nque podem sobreviver sozinhas.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eNa\nverdade, as culturas precisam umas das outras, para subsistirem e se\ndesenvolverem; e a humanidade precisa de todas, no entendimento de\nque a diversidade é sempre uma mais valia. Assim, pessoas,\ninstituições, organizações… públicas e da sociedade civil, em\ndiálogo argumentativo e consequente, na consideração de todas as\nperspectivas, pontos de vista, conhecimentos, saberes, crenças,\nsentimentos…, devem colocar a sua diferença, a serviço dos\ninteresses comuns, na discussão e resolução dos problemas da\nsociedade onde vivem. Isto, implica estarem dispostas a aprender\nmutuamente, a fazer cedências, a aceitar transformações, a rever\nprioridades, de forma a poderem chegar a soluções convergentes.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003ePara\no diálogo intercultural, a primeira convergência é sobre a questão\nfundamental, não resolvida pelo reconhecimento multicultural: podem\nas diferentes culturas construir (e partilhar) uma noção de\ndignidade que ultrapasse as dificuldades de uma dignidade centrada na\nideia de bem, diferente de cultura para cultura? O que seria\nintocável nessa noção?\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eSendo\no ponto de partida, a apresentação de argumentos e\ncontra-argumentos, as diferentes culturas vão ser capazes de,\nracionalmente, perceber que são valores decisivos, tanto os da sua\npertença à humanidade (igualdade), como os da sua pertença a uma\ncultura (diferença). Ou seja, digno do viver humano, e por isso\nintocável, é a convergência da igualdade, porque todos somos seres\nhumanos, com a diferença, porque todos temos uma cultura própria.\nEsta noção partilhada de igual dignidade, a que todos os grupos\nacedem, funda um princípio comum e baliza o que pode ou não ser\naceite, seja qual for o tema ou o problema em discussão.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eDeste\nmodo, compreendemos que o diálogo intercultural não é uma mera\nmetodologia de debate público ou uma mera forma de convivência\nsocial, constitui-se numa perspectiva ética, para o viver cívico e\nsocial entre culturas, capaz de chegar a soluções participadas e de\nfazê-lo no respeito pela igualdade de todos os seres humanos e pela\ndiversidade cultural existente, sem atropelos, radicalismos ou\n«relativismos morais» – que de resto não podem existir, porque a\nmoral é universal.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eDaí\nque, o diálogo intercultural assuma, na atualidade, nacional e\ninternacional, uma dimensão política e social inquestionável, com\ntradução em documentos vários. Por exemplo, um importante\ndocumento do Conselho da Europa (2009), coloca aos Estados-membros a\nobrigação de levar muito a sério a definição de políticas\ninterculturais – com normas e procedimentos instituídos, para que\na pertença a uma cultura não se sobreponha nem conflitue com a\npertença aos valores universais da humanidade (direitos humanos,\ndemocracia, estado de direito…).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cb\u003e4.\nDiálogo intercultural, razão e contexto\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eAs\nconvergências entre valores universais e particulares colocam o\ndiálogo intercultural, tal como acabamos de o fundamentar, face a\nambas as tradições da filosofia prática – a deontológica e a\nteleológica – com ganhos, certamente, mas também com inevitáveis\ndificuldades práticas, como mostra o debate que aqui convocamos,\nentre Habermas e Rorty (Souza, 2005; Ferraz, 2014; Marques, 2016).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003ePara\nHabermas (1986; 1989; 2004), na perspectiva universalista, a razão\nhumana é discursiva, capaz de proposições universais e objetivas.\nPor isso, todos os indivíduos que o desejem, cumprindo regras –\npor de lado os interesses pessoais; não utilizar quaisquer meios\nviolentos, incluindo os psicológicos e institucionais; convencer,\napenas, por argumentos racionais; e aceitar que todas as normas\npossam ser problematizadas – podem chegar a asserções com valor\nético, independentes dos contextos e capazes de generalização.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003ePara\nRorty (1982; 1988, 2005), na perspectiva contextualista, a razão\nhumana não procura verdades objetivas, transcendentes ou\nincondicionais; considera-as, mesmo, desnecessárias e inúteis, uma\nvez que, no viver quotidiano dos indivíduos e dos grupos, o mais\nimportante é encontrar a melhor resposta para aquele problema,\nnaquele local e naquele tempo – trata-se de colocar pressupostos\netnocêntricos, na base de todo o pensamento, ação e discurso. Ou\nseja, são os indivíduos, a partir das suas circunstâncias –\nhistória, cultura, crenças, costumes e modos de vida, que podem\nencontrar a melhor justificação para os problemas com que se\ndefrontam.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003ePergunta-se,\nentão, como é possível, em Rorty, o progresso ético e\ndemocrático, quando as justificações são tão provisórias,\nlocalizadas e relativas aos contextos? Como se fundamentam critérios\nde justiça, para a definição de leis e a criação de instituições\nque regulem e sustentem o viver social e cívico?   \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003ePara\nHabermas, sem uma ética discursiva, de princípios objetivos, não\npodem existir leis justas, nem democracias liberais; seria dar espaço\nao relativismo dos contextos e à subjetividade dos indivíduos, um\npouco à imagem do homem medida de todas as coisas de que falava\nProtágoras.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eContudo,\nRorty entende que não há relativismo, porque a resposta não é em\nrelação a nenhuma verdade imutável, seja de natureza racional\n(deontologia), cultural (reconhecimento) ou transcendente (religião).\nAssim, embora provisória, permite o progresso moral dos indivíduos\ne o avanço democrático das sociedades, desde logo, porque sempre\nhaverá novos problemas, que levarão a novas respostas que\nincorporarão novos conhecimentos, saberes, imaginação….\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eEstamos\nde acordo com Habermas, na crítica que faz ao relativismo rortyano;\nmas, compreendemos a importância da argumentação etnocêntrica de\nRorty, sobretudo, de que não há racionalidade, sem a consideração\nda situação de cada contexto, na sua dinâmica e atualidade,\nportanto, longe do imobilismo cultural presente, por exemplo, no\nreconhecimento.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eDe\nalgum modo, a perspectiva teórica do diálogo intercultural, fundado\nna igual dignidade, se aproxima da noção de cultura rortyana, mas\nnão da sua argumentação etnocêntrica, por esta impedir a\nobjetividade de que só a razão discursiva, metódica e consistente\né capaz. Não é o retorno a Habermas, para coincidir com ele, uma\nvez que, este, não considera as especificidades dos contextos, mas é\no retorno a um plano de racionalidade necessário à ética, à\ndemocracia e à cidadania.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cb\u003eConsiderações\nfinais\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eA\nprimeira coisa que se pode concluir, é sobre a importância da\nidentidade cultural na vida de qualquer indivíduo ou sociedade e a\nquase inevitabilidade de diferentes abordagens. Em nosso entender, o\ndiálogo intercultural não anula o reconhecimento; ultrapassa-o,\nevitando os radicalismos e acantonamentos culturais que limitavam a\ncapacidade de interação e diálogo entre as culturas.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eTambém,\nsalientar o fato do diálogo intercultural, ao permitir conciliar\nigualdade e diferença, fundamentar uma ética e também uma\ncidadania participada, justa, solidária, dando aos diferentes grupos\nvoz e capacidade de ação, na discussão de problemas que são de\ntodos e, por todos, devem ser pensados e resolvidos.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eAssim,\nem vez de uma sociedade multicultural – de culturas justapostas,\nsem se olharem umas às outras, ou de culturas expostas, eu diria,\nnuma pintura em mosaico, cada uma ocupando um espaço valorizado, mas\nestanque, sem capacidade de interação, como no reconhecimento –\ntemos, uma sociedade intercultural, num quadro, eu diria, em\ntecelagem, onde as diferentes culturas se encontram, escutam,\ndialogam e admitem aprender umas com as outras, na proposta e defesa\nde interesses comuns.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eNeste\ntecido social de culturas entrelaçadas, se um fio romper, afetará o\ntodo, e esse todo pode ir do lugar mais próximo, que cada grupo\ncultural ocupa, ao lugar mais longínquo da terra (é a globalização\ne o que ela implica, a fazer caminho); também, se um fio sobressair,\nseja porque razão for (ditaduras, hegemonias, egoísmos,\ndesigualdades, discriminações, injustiças…), perde-se o\nequilíbrio e a harmonia e as ruturas sociais, com gravidade, podem\nestar a uma curta distância – é por isso que a interdependência,\na cooperação, a solidariedade e a coesão sociais passam a ser\nsupostos decisivos para que o diálogo intercultural seja possível e\ndecisivamente comprometido com a igual dignidade de todos os seres\nhumanos, numa dimensão universal.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eNesta\nsociedade, em que tudo depende de todos, cada cultura é consciente\ndo seu valor e importância, mas em vez de se centrar em si, põe a\nsua diferença ao serviço do bem comum – agora, são as questões\nda pandemia Covid-19 que colocaram à ciência e aos governos\ndesafios inimagináveis, também as migrações, as alterações\nclimáticas, o subdesenvolvimento, a guerra, o terrorismo, a\nregulação do espaço digital, a segurança; e no futuro, serão\nmuitas destas e outras, que ainda nem sequer imaginamos, mas que\nexistirão certamente.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eContudo,\ndada a abrangência do conceito – diálogo intercultural – que\ntem vindo a ser trabalhado por diferentes áreas – filosofia,\nsociologia, direito, psicologia social, antropologia, estudos\nsociais, educação – pode pensar-se que o mesmo não esteja,\nainda, devidamente formalizado, ao ponto de fundamentar práticas\ncívicas que têm a obrigação de ser consequentes e justas para a\ndefinição de políticas públicas gerais – aspeto que, a meu ver,\nnão reduz, em nada, a sua importância, ao contrário, alarga o\nhorizonte de análise e reflexão, e isso é sempre benéfico, como\nmostrou o debate entre Habermas e Rorty.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003ePor\nfim, reiterar que, embora o diálogo intercultural permita a\nparticipação e a interação entre as culturas e, desse modo,\nmelhorar a integração das minorias, convém ter em conta dois\naspetos decisivos já referidos: a capacidade de análise e crítica\ndos diferentes grupos e a motivação e sensibilidade para a\naquisição e o desenvolvimento de competências interculturais dos\nindivíduos, grupos e sociedade em geral – percebemos, assim, a\nimportância de uma educação intercultural, tanto formal como\ninformal, quando abordamos este tema.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"break-after: avoid; line-height: 100%; margin-bottom: 0cm; page-break-after: avoid;\"\u003e\n\u003cspan style\u003d\"font-family: Liberation Sans, serif;\"\u003e\u003cspan style\u003d\"font-size: medium;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003cb\u003eReferências\nbibliográficas\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"break-after: avoid; line-height: 100%; margin-bottom: 0cm; page-break-after: avoid;\"\u003e\n\u003cspan style\u003d\"font-family: Liberation Sans, serif;\"\u003e\u003cspan style\u003d\"font-size: medium;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eANDRÉ,\nJoão Maria. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003cb\u003eInterpretações\ndo mundo e multiculturalismo\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e:\nincomensurabilidade e diálogo entre culturas. Coimbra: IUC, 2009.\nDisponível em:\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: navy;\"\u003e\u003cspan lang\u003d\"zxx\"\u003e\u003cu\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ca href\u003d\"https://digitalis-dsp.uc.pt/bitstream/10316.2/33368/1/RFC35_artigo2.pdf?ln\u003dpt-pt\" target\u003d\"_top\"\u003ehttps://digitalis-dsp.uc.pt/bitstream/10316.2/33368/1/RFC35_artigo2.pdf?ln\u003dpt-pt\u003c/a\u003e,\na\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/u\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003ecessado\nem 19 de janeiro de 2022, às 10:25.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eBARATTO,\nMarcia. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eDireitos\nhumanos e diálogo intercultural\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e:\npossibilidades e limites. Dissertação de Mestrado, 2009. Disponível\nem: \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: navy;\"\u003e\u003cspan lang\u003d\"zxx\"\u003e\u003cu\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ca href\u003d\"http://www.repositorio.unicamp.br/handle/REPOSIP/281641\" target\u003d\"_top\"\u003ehttp://www.repositorio.unicamp.br/handle/REPOSIP/281641\u003c/a\u003e,\na\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/u\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003ecessado\nem 14 de agosto de 2018.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eBENHABIB,\nSeyla. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eClaims\nof culture\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003ePrinceton:\nUniversity Press, 2002.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eConcelho\nda Europa. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eLivro\nbranco sobre o diálogo intercultural\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e:\nviver juntos em igual dignidade. Versão Portuguesa. Lisboa: Centro\nNorte-Sul do Concelho da Europa, 2009. Disponível em:\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: navy;\"\u003e\u003cspan lang\u003d\"zxx\"\u003e\u003cu\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca href\u003d\"https://docplayer.com.br/81978013-Livro-branco-sobre-o-dialogo-intercultural-viver-juntos-em-igual-dignidade.html\" target\u003d\"_top\"\u003ehttps://docplayer.com.br/81978013-Livro-branco-sobre-o-dialogo-intercultural-viver-juntos-em-igual-dignidade.html\u003c/a\u003e.\u003c/span\u003e\u003c/span\u003e\u003c/u\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"background: rgb(255, 255, 255); line-height: 100%; margin-bottom: 0cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"es-ES\"\u003eCORTINA\nAdela. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"es-ES\"\u003e\u003cb\u003eÉtica\nmínima\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"es-ES\"\u003e:\nIntroducción a la filosofía práctica. Madrid: Tecnos, 1986.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"background: rgb(255, 255, 255); line-height: 100%; margin-bottom: 0cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"es-ES\"\u003e_____________.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"es-ES\"\u003e\u003cb\u003eCiudadanos\ndel mundo\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"es-ES\"\u003e.\nHacia una teoría de la ciudadanía. Madrid, Alianza, 2005.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"background: rgb(255, 255, 255); line-height: 100%; margin-bottom: 0cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"es-ES\"\u003e______________.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"es-ES\"\u003e\u003cb\u003eÉtica\nde la razón cordial\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"es-ES\"\u003e.\nEducar en la ciudadanía del siglo XXI. Madrid: \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eEdiciones\nNobel, 2007.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; orphans: 0; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255);\"\u003eFERRAZ,\nSérgio Eduardo. O neopra.gmatismo de Richard Rorty e a reflexão\npolítica contemporânea. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cb\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255);\"\u003eRevista\nde Sociologia Política\u003c/span\u003e\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255);\"\u003e.\nNº 40, v. 22, 2014.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; orphans: 0; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255);\"\u003eHABERMAS,\nJurgen. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cb\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255);\"\u003eMorale\net communication\u003c/span\u003e\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255);\"\u003e.\nParis: Edicions Du Cerf, 1986.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.21cm; orphans: 0; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e________________.\nA unidade da razão na multiplicidade de suas vozes. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cb\u003eRevista\nFilosófica\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e.\nNº 4, v. 4, 1989.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; orphans: 0; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e________________.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cb\u003eVerdade\ne Justificação\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e.\nTradução de Milton Camargo Mota. São Paulo: Edições Loyola,\n2004.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"background: rgb(255, 255, 255); line-height: 100%; margin-bottom: 0cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eHONNETH,\nAxel. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eA\nLuta pelo reconhecimento \u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e–\npara uma gramática moral dos conflitos sociais. Tradução de Jorge\nTelles de Menezes. Lisboa: Edições 70, 2011.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eKYMLICKA,\nWill. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eMulticultural\nCitizenship\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\nOxford: University Press, 1995.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eLUCAS,\nDoglas Cesar. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eDireitos\nhumanos e interculturalidade\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e:\ndiálogo entre a igualdade e a diferença. Dissertação de\nDoutorado, 2008. Disponível em:\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: navy;\"\u003e\u003cspan lang\u003d\"zxx\"\u003e\u003cu\u003e\u003ca href\u003d\"http://www.repositorio.jesuita.org.br/handle/UNISINOS/2481\" target\u003d\"_top\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003ehttp://www.repositorio.jesuita.org.br/handle/UNISINOS/2481\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/u\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eLUCAS,\nDoglas Cesar. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255);\"\u003eOs\ndireitos humanos como mínimo ético para o diálogo intercultural.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255);\"\u003e\nRevista Direito Em Debate. \u003c/span\u003e\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255);\"\u003eNº\n24, v.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255);\"\u003e\n14, 2005. Disponível\nem:\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: navy;\"\u003e\u003cspan lang\u003d\"zxx\"\u003e\u003cu\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca href\u003d\"https://www.revistas.unijui.edu.br/index.php/revistadireitoemdebate/article/view/695\" target\u003d\"_top\"\u003e\u003cbr /\u003e\n\u003c/a\u003e\u003ca href\u003d\"https://www.revistas.unijui.edu.br/index.php/revistadireitoemdebate/article/view/695\" target\u003d\"_top\"\u003ehttps://www.revistas.unijui.edu.br/index.php/revistadireitoemdebate/article/view/695\u003c/a\u003e\u003c/span\u003e\u003c/span\u003e\u003c/u\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"background: rgb(255, 255, 255); line-height: 100%; margin-bottom: 0cm;\"\u003e\n\u003cspan style\u003d\"color: #333333;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"es-ES\"\u003eMACINTYRE,\nAlasdair. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #333333;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"es-ES\"\u003e\u003cb\u003eTras\nla virtud\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #333333;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"es-ES\"\u003e.Traducion:\nAmelia Valcaael. Barcelona: Editorial Crítica, 2008.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"background: rgb(255, 255, 255); line-height: 100%; margin-bottom: 0cm;\"\u003e\n\u003cspan style\u003d\"color: #333333;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"es-ES\"\u003eMARQUES,\nWilker de Carvalho\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #333333;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"es-ES\"\u003e\u003cb\u003e.\nEtnocentrismo e diálogo intercultural no pensamento filosófico de\nRichard Rorty\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #333333;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"es-ES\"\u003e.\nDissertação de Mestrado, 2016. Disponível em:\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: navy;\"\u003e\u003cspan lang\u003d\"zxx\"\u003e\u003cu\u003e\u003ca href\u003d\"http://repositorio.ufpi.br:8080/xmlui/handle/123456789/374\" target\u003d\"_top\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"es-ES\"\u003ehttp://repositorio.ufpi.br:8080/xmlui/handle/123456789/374\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/u\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; orphans: 0; widows: 0;\"\u003e\n\u003cspan style\u003d\"color: #333333;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255);\"\u003eRORTY,\nRichard. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #333333;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cb\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255);\"\u003eConsequências\ndo Pragmatismo\u003c/span\u003e\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #333333;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255);\"\u003e.\nTradução de João Duarte. Lisboa: Edições Piaget, 1982.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; orphans: 0; widows: 0;\"\u003e\n\u003cspan style\u003d\"color: #333333;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255);\"\u003e______________.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #333333;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cb\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255);\"\u003eA\nFilosofia e o espelho da natureza\u003c/span\u003e\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #333333;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255);\"\u003e.\nTradução de Jorge Pires.Lisboa: Publicações Dom Quixote, 1988.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; orphans: 0; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255);\"\u003e______________.Resposta\na Jürgen Habermas (Realidade objetiva e comunidade humana). In:\nSOUZA, José Crisóstomo (Org.). \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cb\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255);\"\u003eFilosofia,\nRacionalidade, Democracia\u003c/span\u003e\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255);\"\u003e:\nOs debates Rorty \u0026amp; Habermas. São Paulo: Editora UNESP, 2005.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eSANTOS,\nBoaventura Sousa. (Org.). \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eReconhecer\npara Libertar\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e.\nOs caminhos do cosmopolitismo cultural. Porto: Edições\nAfrontamento, 2004.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.21cm; orphans: 0; widows: 0;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eSOUZA,\nJosé Crisóstomo de (Org.). \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cb\u003eFilosofia,\nracionalidade, democracia\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e:\nos debates Rorty \u0026amp; Habermas. São Paulo: Editora UNESP, 2005.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"background: rgb(255, 255, 255); line-height: 100%; margin-bottom: 0cm;\"\u003e\n\u003cspan style\u003d\"color: #333333;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eTAYLOR\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\nCharles \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eet\nal\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e.\n(Org.). \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eMulticulturalismo\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e.\nExaminando a política de reconhecimento. Tradução de Marta\nMachado. Lisboa: Edições Piaget, 1998.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"background: rgb(255, 255, 255); line-height: 100%; margin-bottom: 0cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eUNESCO.\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #333333;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\nDeclaração Universal sobre a Diversidade Cultural. Paris: UNESCO,\n2002.Disponível em:\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: navy;\"\u003e\u003cspan lang\u003d\"zxx\"\u003e\u003cu\u003e\u003ca href\u003d\"http://www.unesco.org/new/fileadmin/MULTIMEDIA/HQ/CLT/diversity/pdf/declaration_cultural_diversity_pt.pdf\" target\u003d\"_top\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003ehttp://www.unesco.org/new/fileadmin/MULTIMEDIA/HQ/CLT/diversity/pdf/declaration_cultural_diversity_pt.pdf\u003c/span\u003e\u003c/span\u003e\u003c/a\u003e\u003c/u\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eWALZER,\nMichael. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eAs\nEsferas da Justiça\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e.\nEm defesa do pluralismo e da igualdade. Tradução de Nuno Valadares.\nLisboa: Editorial Presença, 1999.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.21cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"font-weight: normal; line-height: 100%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp style\u003d\"text-align: justify;\"\u003e\u003c/p\u003e"},"link":[{"rel":"replies","type":"application/atom+xml","href":"https://www.revistasisifo.com/feeds/2856819684149225077/comments/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"https://www.revistasisifo.com/2023/01/dialogo-intercultural-e-cidadania-para.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"https://www.blogger.com/feeds/1072695390919205880/posts/default/2856819684149225077"},{"rel":"self","type":"application/atom+xml","href":"https://www.blogger.com/feeds/1072695390919205880/posts/default/2856819684149225077"},{"rel":"alternate","type":"text/html","href":"https://www.revistasisifo.com/2023/01/dialogo-intercultural-e-cidadania-para.html","title":"Diálogo intercultural e cidadania – para lá do reconhecimento"}],"author":[{"name":{"$t":"carla vanessa"},"uri":{"$t":"https://www.blogger.com/profile/00885708202220293112"},"email":{"$t":"noreply@blogger.com"},"gd$image":{"rel":"http://schemas.google.com/g/2005#thumbnail","width":"32","height":"24","src":"//1.bp.blogspot.com/_Pv4oC_hV0oo/SW4tlHisWaI/AAAAAAAAAAY/IDRYPZqX6CA/S220-s32/MENINAS+033.jpg"}}],"media$thumbnail":{"xmlns$media":"http://search.yahoo.com/mrss/","url":"https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEikybG4EU0kzsKz6NKdXew5RFdXaq2Su7Im6wn_qe9kuCjf_WCfHKMH1QVkW6rSYpJpo_ekdE0xPTdqJlTbusiO3RJRqrBg8DnKZ2vrhkmB3Hfx8t2r3bqF1L0H-d2bhtURLx6uQ6QDmiIFg4jIm16-em2h6jU7FO11-aduTSHfso9muEUic2PvpyDk/s72-c/Reach_Toronto.jpg","height":"72","width":"72"},"thr$total":{"$t":"0"}},{"id":{"$t":"tag:blogger.com,1999:blog-1072695390919205880.post-4469074854404358352"},"published":{"$t":"2023-01-31T14:09:00.012-03:00"},"updated":{"$t":"2023-01-31T15:16:24.789-03:00"},"category":[{"scheme":"http://www.blogger.com/atom/ns#","term":"Artigos"},{"scheme":"http://www.blogger.com/atom/ns#","term":"Destaques"}],"title":{"type":"text","$t":"A narrativa antimoderna e antimodernista de Miguel de  Unamuno: considerações sobre Niebla à neblina da  hermenêutica ricoeuriana"},"content":{"type":"html","$t":"\u003cp style\u003d\"text-align: center;\"\u003e\u0026nbsp;Revista Sísifo. N°15, Vol. Único 2022. ISSN 2359-3121. www.revistasisifo.com\u003c/p\u003e\u003cp style\u003d\"text-align: center;\"\u003e\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"text-align: center;\"\u003e\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"text-align: center;\"\u003e\u0026nbsp;\u003c/p\u003e\u003cdiv class\u003d\"separator\" style\u003d\"clear: both; text-align: center;\"\u003e\u003ca href\u003d\"https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgwQMBvRRkhWPjZgjxEMspD4Mmcw8qqm32mB-LPm8cdEMB5sdGJkKKPlYbLn1d4T1x12AF4hDXS5pMuOsOTD2j0AIzIIx4W06vEAJKpqIz9eLTYKN4kwziLTIi0FFgm_ygmVEEiQDPXkD-WCa9F8iqD4WA5HWHZWNcjqKwhB36hY1nX0jqe5GHs2VSv/s1385/1200px-Miguel_de_Unamuno_Meurisse_1925.jpg\" style\u003d\"margin-left: 1em; margin-right: 1em;\"\u003e\u003cimg border\u003d\"0\" data-original-height\u003d\"1385\" data-original-width\u003d\"1200\" height\u003d\"320\" src\u003d\"https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgwQMBvRRkhWPjZgjxEMspD4Mmcw8qqm32mB-LPm8cdEMB5sdGJkKKPlYbLn1d4T1x12AF4hDXS5pMuOsOTD2j0AIzIIx4W06vEAJKpqIz9eLTYKN4kwziLTIi0FFgm_ygmVEEiQDPXkD-WCa9F8iqD4WA5HWHZWNcjqKwhB36hY1nX0jqe5GHs2VSv/s320/1200px-Miguel_de_Unamuno_Meurisse_1925.jpg\" width\u003d\"277\" /\u003e\u003c/a\u003e\u003c/div\u003e\u003cdiv style\u003d\"margin-left: 40px; text-align: center;\"\u003e\u003cbr /\u003e\u003c/div\u003e\u003cdiv style\u003d\"margin-left: 40px; text-align: center;\"\u003e\u003cspan style\u003d\"font-size: xx-small;\"\u003eDomínio Público\u003c/span\u003e\u003c/div\u003e\u003cdiv style\u003d\"margin-left: 40px; text-align: center;\"\u003e\u003cspan style\u003d\"font-size: xx-small;\"\u003e\u0026nbsp;\u003c/span\u003e\u003c/div\u003e\u003cdiv style\u003d\"margin-left: 40px; text-align: center;\"\u003e\u003cp class\u003d\"mw-mmv-credit mw-mmv-ttf-container mw-mmv-ttf-normal\"\u003e\u003cspan style\u003d\"font-size: xx-small;\"\u003e\u003cspan class\u003d\"mw-mmv-source-author\"\u003e\u003cspan class\u003d\"mw-mmv-author\"\u003e\u003ca class\u003d\"extiw\" href\u003d\"https://www.wikidata.org/wiki/Q13230870\" title\u003d\"d:Q13230870\"\u003e\u003cspan title\u003d\"French news agency\"\u003eAgence de presse Meurisse\u003c/span\u003e\u003c/a\u003e\n\u003c/span\u003e - \u003cspan class\u003d\"mw-mmv-source\"\u003eBibliothèque nationale de France\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\u003ca href\u003d\"https://pt.wikipedia.org/wiki/Miguel_de_Unamuno#/media/Ficheiro:Miguel_de_Unamuno_Meurisse_1925.jpg\" target\u003d\"_blank\"\u003e\u003cspan style\u003d\"font-size: xx-small;\"\u003eMiguel de Unamuno, Spanish essayist, novelist, poet, playwright and philosopher, in 1925.\u003cspan\u003e\u0026nbsp;\u003c/span\u003e\u003c/span\u003e \u003c/a\u003e\u003c/div\u003e\u003cp style\u003d\"text-align: center;\"\u003e\u0026nbsp; \u003cbr /\u003e\u003c/p\u003e\u003cp style\u003d\"text-align: center;\"\u003e\u003ca href\u003d\"https://drive.google.com/file/d/1QsJNbLS2Mc6XAl1DvUQK96vZf3LaDtwq/view?usp\u003dsharing\" target\u003d\"_blank\"\u003ePDF\u003c/a\u003e \u003cbr /\u003e\u003c/p\u003e\u003cp style\u003d\"text-align: center;\"\u003e\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"text-align: justify;\"\u003e\u003cb\u003eWalter Pinto de Oliveira Neto.\u0026nbsp;\u003c/b\u003e\u003c/p\u003e\u003cp style\u003d\"text-align: justify;\"\u003eGraduação em Letras português-espanhol e literaturas pela UEMA (2020). Mestrando do Programa \nde Pós-graduação em Letras – PGLETRAS da UFMA, na linha de perspectivas críticas e teóricas em \nliteratura (2021 –). Membro dos grupos de pesquisa TECER (UEMA), Polifonia (UFMA) e GEPLIT \n(UFMA). Bolsista CAPES. E-mail: walteroliveira16@outlook.com\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"text-align: justify;\"\u003e\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"text-align: justify;\"\u003e\u003cb\u003eRita de Cássia Oliveira.\u0026nbsp;\u003c/b\u003e\u003c/p\u003e\u003cp style\u003d\"text-align: justify;\"\u003eGraduação em Filosofia pela Universidade Federal do Maranhão (1993), Mestrado em Filosofia pela \nUniversidade Estadual de Campinas (2003) e Doutorado em Filosofia pela Pontifícia Universidade \nCatólica de São Paulo (2009). Professora Associada do Departamento de Filosofia e do Programa de \nPós-Graduação em Letras/PG-Letras e do Programa de Pós-Graduação em Filosofia/PPGFIL, da \nUniversidade Federal do Maranhão. E-mail: rcoliveiraveiga@gmail.com\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"text-align: justify;\"\u003e\u003cbr /\u003e\u003c/p\u003e\u003cp style\u003d\"text-align: justify;\"\u003e\u003cb\u003eResumo:\u003c/b\u003e No presente artigo analisamos algumas nuances \ndo romance Niebla (1914) por meio da hermenêutica \nnarratológica de Paul Ricoeur (1994), tencionando encontrar \nno texto literário a crítica que o intelectual espanhol Miguel \nde Unamuno fez a respeito da modernidade filosófica e \nestética contemporânea a ele, tornando-o, portanto, \nsegundo a teoria de Compagnon (2014a), num antimoderno. \nAlém de Ricoeur e comentadores, valemo-nos de críticos \nliterários especializados em literatura espanhola moderna, \ncomo Campos (2012). Tais suportes bibliográficos assinalam \nque a configuração estética da nivola se constitui como uma \nrejeição à modernidade e ao modernismo ocidental \nfinissecular, propondo, a partir dessa negação, uma \nantimodernidade e um antimodernismo.\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"text-align: justify;\"\u003e\u003cb\u003ePalavras-chave:\u003c/b\u003e Antimoderno. Miguel de Unamuno. \nHermenêutica. Ricoeur. Niebla.\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"text-align: justify;\"\u003e\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"text-align: justify;\"\u003e\u003cb\u003eAbstract:\u003c/b\u003e In the present article we analyze some nuances of \nthe novel Niebla (1914) through the narratological \nhermeneutics of Paul Ricoeur (1994), intending to find in the \nliterary text the criticism that the Spanish intellectual Miguel \nde Unamuno made about the philosophical and aesthetic \nmodernity contemporary to it, making it, therefore, \naccording to Compagnon's theory (2014a), an anti-modern. In addition to Ricoeur and commentators, we avail ourselves \nof literary critics specializing in modern Spanish literature, \nsuch as Campos (2012). Such bibliographical supports point \nout that the aesthetic configuration of nivola is constituted \nas a rejection of modernity and finissecular Western \nmodernism, proposing, from this negation, an \nantimodernity and an antimodernism.\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"text-align: justify;\"\u003e\u003cb\u003eKeywords:\u003c/b\u003e Antimodernism. Miguel de Unamuno. \nHermeneutics. Ricoeur. Niebla.\u003c/p\u003e\u003cp style\u003d\"text-align: justify;\"\u003e\u0026nbsp;\u003c/p\u003e\u003cp align\u003d\"center\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cb\u003eConsiderações\niniciais\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003ePublicado\nem 1914, \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003eNiebla\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003e\né o romance mais conhecido e debatido do escritor espanhol Miguel de\nUnamuno. Tal obra chega ao público no momento de maior maturidade\nintelectual do autor; maturidade premiada pela reconquista do\nreitorado da Universidade de Salamanca e, também, evidenciada pela\ndefinição de um plano estético que iniciara em 1902 com \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003eAmor\ny pedagogía\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003e\ne culminara, anos depois, com \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003eNiebla\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003eEsse\nprojeto romanesco seria autonomeado pelo autor de \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003enivola\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003e.\nEntretanto, a nomeação ousada desse novo gênero provavelmente não\nse demonstre exclusivamente nas transfigurações estéticas que a\nobra unamuniana traz consigo. Sendo assim, qual a intenção deste\ncom tal nomeação? Campos (2012), por exemplo, considera que o termo\nnão passa de uma provocação teórica – ou antiteórica –, que\nabre a porta a reflexões filosóficas e literárias, áreas que, na\nconcepção do autor (UNAMUNO, 2005a), são a mesma coisa. Nas\npalavras de Campos:\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm; margin-left: 4cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eTalvez\na renomeação do gênero, ou seja, a criação da \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003enivola\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e,\nnão passe de uma grande provocação que tenha também o propósito\nde dar voz a questões que estão latentes no romance. Como por\nexemplo até que ponto é possível discutir a fundo questões\nexistenciais metafísicas ou filosóficas dentro de um romance? Ou\ntalvez, não seria justamente no palco da ficção que se pudesse ir\nmais além, nas questões mais reais? Não seriam a metáfora ou a poética\nrecursos mais incisivos do que a própria razão? (CAMPOS, 2012, p.\n121-122). \u003cbr /\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eAssim, a proposta\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003enivolesca\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\nantirracional evidencia uma orientação epistemológica que perpassa\npela dimensão metafísica e estética do texto, permitindo ao autor,\nassim, liberar-se das amarras do \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003elogos\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e.\nContudo, não só ao autor lhe é dada a independência criativa\nabsoluta, mas também ao leitor. Unamuno (2009) considera que o\nleitor é tão criador quanto o criador primogênito da obra; mais\nque isso, o leitor tem a obrigação de desarraigar do texto qualquer\npaternidade semântica, a fim de fazer sua a obra. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eEssa proposta\nhermenêutica assemelha-se à de Ricoeur. Em \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003eTempo\ne narrativa \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e(1994),\no francês pondera que a obra só chega à sua máxima potencialidade\nquando esta exibe um mundo do qual o leitor se apropria. A\napropriação da obra por meio do ato da leitura, por sua vez,\npossibilita que a intriga, isto é, a narrativa, atualize sua\nconfiguração paradigmática de sentidos. É nesse estágio que o\nprocesso de leitura se funde no exercício hermenêutico\nantirracional/dissonante, uma vez que, ao permitir que a\nsubjetividade, a interioridade e o \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003epáthos\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003ede\num outro – neste caso, o leitor – entrem no círculo mimético,\nonde a lógica fechada da linguagem pela linguagem é desfeita. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eA partir do\nexposto, é possível inferir que a hermenêutica ricoeuriana se\ntraduz, também, numa ética. Como ele comenta:\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm; margin-left: 4cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eUma\nvez liberada do primado da subjetividade, qual pode ser a tarefa\nprimeira da hermenêutica? Ela é, para mim, buscar no próprio\ntexto, de um lado, a dinâmica interna que preside a estruturação\nda obra e, de outro, o poder da obra de se projetar fora dela mesma e\nde engendrar um mundo que será verdadeiramente a “coisa” do\ntexto. Dinâmica interna e projeção externa constituem o que eu\nchamo de o trabalho do texto. É a tarefa da hermenêutica\nreconstruir esse duplo trabalho do texto. (RICOEUR, 1986, p. 32).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\u003cp\u003e\u0026nbsp;\u003c/p\u003e\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eNo trecho\nsupracitado se vê o quão importante é para o filósofo que o texto\nsaia de si. Essa ênfase não se dá somente pela rejeição à\ncrítica literária estruturalista de sua época, como comenta Barros\n(2021), mas, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"text-decoration: none;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"background: transparent;\"\u003etambém\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e,\naos outros estágios de sua teoria da tríplice mimese, cujo fim, em\nsíntese, é o de transformar o texto em conduto de desalienação do\nser. Para isso, é preciso que o hermeneuta se\npreocupe “em reconstruir o arco inteiro das operações pelas quais\na experiência prática se dá obras, autores e leitores” (RICOEUR,\n1994, p. 86).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eTanto a obra\n(Mímese II), autor/cultura (Mímese I) e leitor (Mímese III) são\nelementos indispensáveis para que o entendimento e ação do texto\ndesempenhem o papel de compreender melhor o mundo. Miguel de Unamuno\nvislumbrou as possibilidades éticas da narrativa de maneira\nsemelhante à Ricoeur, inculcando nas suas \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003enivolas\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\numa série de personagens e intrigas que dessem conta de exemplificar\nos impasses de seu tempo, a saber, o domínio da técnica, a finitude\nda vida, o embate irreconciliável entre fé e razão, entre outros.\nA fim de expor tais temáticas, valeu-se de uma estética que\nabarcasse sua metafísica, em contraposição aos modernistas, que,\npara ele, esqueciam-se da metafísica para dar uma atenção medular\nà estética (UNAMUNO, 1950). \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eAssim sendo, neste\ntrabalho apresentamos algumas das críticas que o autor fez à\nepistemologia e literatura dessa era, valendo-nos, para isso, além\ndo romance \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003eNiebla\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\ncomo corpus de análise, a hermenêutica ricoeuriana como subsídio\nde compreensão das diferentes instâncias do texto ficcional do\nespanhol.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cb\u003ePaul Ricoeur, um\nantimoderno?\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003e\u003cbr /\u003e\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003eEm\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003eOs\nantimodernos \u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003e(2014),\no aluno de Paul Ricoeur, Antoine Compagnon, desenvolve a teoria do\nantimoderno. Esta, em poucas palavras, remete a uma série de\nintelectuais que, sendo modernos, negaram de sua modernidade latente\ne incondicional. “Modernos a contragosto, modernos atormentados ou\nmodernos intempestivos” (COMPAGNON, 2014a, p. 11), os antimodernos\nforam pontos fora da curva do \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003eethos\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003e\nepistêmico, filosófico e intelectual de seu tempo, refletindo-se\ntal orientação de negação em seus textos. Por isso, \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003eOs\nantimodernos\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003e,\nademais de um estudo filosófico-histórico, é, também, uma\nproposta hermenêutica.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n \u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003eBaseando-nos\nna negação de Ricoeur à linguagem racional, isto é, à linguagem\na serviço da técnica, poderíamos situar o autor dentro do grupo de\nintelectuais antimodernos. Ora, o terceiro paradigma do antimoderno é\na tendência Anti-Iluminista, isto é, uma negação ao racionalismo\nIluminista. Não obstante, vale a pena ressaltar que tal tendência,\nmais que uma rejeição aos filósofos e à filosofia iluminista em\nsi, o que repudiam os antimodernos são as epistemes modernas que\nreproduzem certas características essenciais às Luzes, a saber: o\nutopismo, a razão secular e o idealismo (COMPAGNON, 2014a). Esse\nespírito das Luzes tem como herdeiro a maioria das narrativas da\nmodernidade, que, na opinião do autor, foi “avassaladora e\nconquistadora”, encontrando nos antimodernos um dos poucos focos de\nresistência a elas. Por isso diz: \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm; margin-left: 4cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003eA\naventura intelectual dos séculos XIX e XX sempre hesitou diante do\ndogma do progresso, resistiu ao nacionalismo, ao cartesianismo, ao\nIluminismo, ao otimismo histórico – ou ao determinismo e ao\npositivismo, ao materialismo e ao mecanicismo, ao intelectualismo e\nao associalismo. (COMPAGNON, 2014a, p. 16). \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm; margin-left: 4cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003eDessa\nforma, Ricoeur, assim como o intelectual antimoderno como um todo,\ndesdenhando o inteligível em todas suas faces, opõe-se ao \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003ecogito\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003e\ncartesiano porque \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003e\u003cspan style\u003d\"background: transparent;\"\u003eeste\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003e\nexalta o \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003elogos\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003e\nà máxima potência. É por isso que a narrativa se torna tão\nimportante na hermenêutica dele e na produção literária dos\nantimodernos, pois ambos apoiam a junção da práxis com a\nepistemologia antirracional própria à poesia; ingredientes que,\noutrora considerado incompatíveis, são, na concepção desse tipo\nde pensadores, necessários para a criação de uma narrativa\neticamente eficiente, isto é, uma literatura que “exige a\ngenerosidade, o amor do mundo, a vontade de abraça-lo” (COMPAGNON,\n2014a, p. 419).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003eRicoeur\nacrescenta, ainda, que, dentre as formas da literatura, é no romance\nonde melhor se pode vislumbrar o poder de transformação da\nnarrativa. Isso porque tal gênero permite uma maior abrangência e\nliberdade dos elementos internos (linguagem) e externos (cultura) que\no constituem: \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm; margin-left: 4cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003eO\nromance constitui simplesmente um entre outros gêneros da narrativa\nde ficção? (…) Ora, temos razões para duvidar que o romance se\ndeixe enquadrar numa taxionomia homogênea dos gêneros narrativos.\nAcaso o romance não é um gênero antigênero, que justamente por\nisso torna impossível reunir o modo diegético e o modo dramático\nsob o termo englobante de narrativa de ficção? (RICOEUR, 2010,\n269). \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm; margin-left: 4cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003eNesse\nviés, Miguel de Unamuno não propõe diretamente uma axiologia dos\ngêneros literários, mas é indubitável que no romance é onde\nmelhor se vislumbram as propostas antimodernistas e antimodernas do\nautor. Campos (2012), entre outros críticos, afirmam que a prosa\nromanesca é o reduto mais propício para conhecer as\nparticularidades estéticas e metafísicas desse autor. E é por isso\nque, apoiando-nos na hermenêutica ricoeuriana, valer-nos-emos dessa\nfonte de análise para validar a tese de que ele é um literato\nantimoderno e, portanto, também, antimodernista. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cb\u003eA ode\nantimoderna e antimodernista de \u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003e\u003cb\u003eNiebla\u003c/b\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm;\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eA primeira vez que\no termo \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003eNivola\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\naparece é no texto literário mais conhecido do autor: \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003eNiebla\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\n(1914). Nessa obra, Miguel de Unamuno experimenta processos\nnarrativos inovadores no romance, como o diálogo entre o autor\nempírico e sua personagem no fim da intriga, a autonomia da\npersonagem e o nivelamento das vozes do autor e do herói/anti-herói\n(CAMPOS, 2012).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eDado que o romance\nmoderno espanhol ainda se encontrava em período de amadurecimento,\nDon Miguel achou necessário modificar a nomenclatura concedida a\nesse gênero literário, anunciando, assim, que o que o leitor está\nlendo não é uma \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003enovela\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003e\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote1sym\" name\u003d\"sdfootnote1anc\"\u003e\u003csup\u003e1\u003c/sup\u003e\u003c/a\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e,\nmas algo diferente, ou seja, uma \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003enivola\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e.\nMas o que seria a \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003enivola\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\nem si? E o que é mais importante: tem alguma implicação prática,\nestética ou filosófica essa nomeação?\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003eO\ntermo se utilizou ineditamente no ano de 1914, na obra \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003eNiebla.\n\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003eNela,\nnarra-se a história de um burguês, Augusto Pérez, que não\nencontra prazer na vida até que se depara com uma bela mulher, pela\nqual se apaixona à primeira vista. Depois de muitos rechaços ao\nhomem, esta, Eugenia, acede a namorá-lo, logo noivá-lo e finalmente\ncom ele se casar. Contudo, um dia antes do casamento, Augusto recebe\numa carta de Eugenia, anunciando-lhe que o matrimônio nunca\nacontecerá, já que por quem realmente está apaixonada é pelo seu\nex-namorado, Mauricio. Triste, Augusto decide suicidar-se, mas antes\nvisita ao próprio Unamuno, a pedido deste, na cidade de Salamanca,\ncom quem estabelece um diálogo. Nesse diálogo, Don Miguel faz o\npapel de Deus e Augusto o de criatura. Deus/Unamuno anuncia à\ncriatura/Augusto, que este, em realidade, não existe, que não passa\nde uma personagem ficcional criado pela própria imaginação dele, o\nAutor. A partir disso, Augusto se rebela contra seu destino, mas,\nantes de deixar-se morrer, lembra-lhe ao seu Criador que ele também\nmorrerá, uma vez que ele, Unamuno, tem outro Criador:\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm; margin-left: 4cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003e[...]\nPues bien, mi señor creador don Miguel, ¡también usted se morirá,\ntambién usted, y se volverá la nada de que salió…! ¡Dios dejará\nde soñarle! ¡Se morirá usted, sí, se morirá, aunque no lo\nquiera; se morirá usted y se morirán todos los que lean mi\nhistoria, todos, todos, todos, ¡sin quedar uno! (UNAMUNO, 2001, p.\n175).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm; margin-left: 4cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eEm paralelo a todos\nesses acontecimentos, Augusto conversa com seu melhor e único amigo,\nVictor Goti, que, na concepção de Campos (2012) e também na nossa,\né o \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003ealter\nego\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\nde Unamuno. Este personagem é colocado na narrativa por duas razões:\npara expor a ideologia do autor e propiciar, entre ambos os\npersonagens – antagônicos em maneiras de vislumbrar o mundo –\ndiálogos cuja estrutura dialética ancora-se numa proposta\nsemelhante à da maiêutica socrática.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003eNo\nromance, não há praticamente elementos exteriores aos agentes e\nseus monólogos internos e diálogos, mas, como diz Gullón (1964),\nsó aparentemente que não se incluem marcas da cultura europeia e\nespanhola no texto. Há, sim, uma mimese I, isto é, uma referência\nao ambiente imanente, refletidos nas \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm; margin-left: 4cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eCharlas\nde casino, murmuraciones, diálogos caseros, deambulaciones y\ndevaneos, rarezas de algún personaje (como don Fermín), ociosidad\ndel señorito, lecciones de piano y tantos otros elementos [que]\naluden a formas de vida nada extraordinarias, adecuadas para reflejar\nla vida de una ciudad que bien pudiera ser Salamanca misma. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e(GULLÓN,\n1964, p. 95).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm; margin-left: 4cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eComo\nvisto no trecho, as referências às formas de vida nada\nextraordinárias estão depositadas na obra para ilustrar o estilo de\nvida das pessoas que formam parte de uma urbe qualquer, sendo esta,\nprovavelmente, Salamanca ou alguma cidade próxima. A análise de\nGullón (1964) está correta, mas gostaríamos de adicionar a ela um\nponto importante. Sim, é verdade que as formas de vida evidenciadas\nem \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003eNiebla\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\nsão “nada extraordinárias”, mas nessa ordinariedade há todo um\nsentimento trágico pulsando nos personagens. Ou seja, o meio e até\nas situações experienciadas no meio se caracterizam pela sua falta\nde transcendência. Entretanto, é justamente nessa carência de\ntranscendentalidade que germinam os grandes dilemas existenciais. O\nsujeito moderno, representado por Augusto, protagonista da intriga,\nmovimenta-se peripateticamente em diálogo com sua consciência,\nbuscando justamente o sentido da vida em que está imerso desde que\nsua mãe morrera: \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm; margin-left: 4cm;\"\u003e\u003ca name\u003d\"_Hlk112741524\"\u003e\u003c/a\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eAl\naparecer Augusto a la puerta de su casa extendió el brazo derecho,\ncon la palma abajo y abierta, y dirigiendo los ojos al cielo, quedose\nun momento parado en esa actitud estatuaria y augusta. No era que se\ntomaba posesión del mundo exterior, sino era que observaba si\nllovía. […] Abrió el paraguas por fin y se quedó un momento\nsuspenso y pensando ‘y ahora, ¿hacia dónde voy?, ¿tiro a la\nderecha o a la izquierda?’. Porque Augusto no era un caminante,\nsino un paseante de la vida. ‘Esperaré a que pase un perro – se\ndijo –, y tomaré la dirección inicial que él tome’. (UNAMUNO,\n2001, p. 27).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eEsse\ntrecho, pertencente à primeira página do segmento da intriga de\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003eNiebla\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e,\napresenta três momentos decisivos para o primeiro desvelamento geral\ndo personagem. Primeiro, Augusto está na porta de casa, isto é,\nfora de sua residência, o que simboliza que inicia sua vida, sua\nverdadeira vida, sem a intercessão de outrem, neste caso, a mãe,\nque, até então, havia guiado rigorosamente os passos dele. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\u003ca name\u003d\"_Hlk112743094\"\u003e\u003c/a\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eSegundo, Augusto\nmostra um certo medo por \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"background: transparent;\"\u003edar\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eesse\npasso rumo à existência autêntica, devendo tomar suas próprias\ndecisões e por elas se responsabilizar. Situa-se frente à sua casa,\nestende a mão, olha para o céu e fica parado, como uma estátua.\nAlém de estátua, Augusto também está numa pose augusta, que, de\nacordo com o \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003eDiccionário\nde La Real Academia Española\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\n(2001), tem uma significação ambígua. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003ePor\num lado, \u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"background: transparent;\"\u003e“\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eaugusto\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"background: transparent;\"\u003e”\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\npode significar “que infunde o merece gran respeto y veneración\npor su majestad y excelencia” e, por outro, “payaso de circo que,\ncon carácter bromista y ropa extravagante, forma pareja con el\nclown”. \u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eOu\nseja, uma pessoa augusta pode ser admirada, respeitada e/ou admirada,\nmas também uma pessoa extravagante, brincalhona até o ponto de\nparecer um palhaço de circo. Levando tais sentidos ao personagem\naqui em destaque, podemos dizer que, ao menos até o fim da\nnarrativa, ele se assemelha mais a um \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003eclown\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\nque não quer ser tal coisa, que a um indivíduo respeitado. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eTerceiro, Augusto\nobserva o mundo à fora não para tomar possessão do mundo exterior,\nmas para observar que chovia. Dito de outra forma, o sujeito ainda\nnão está jogado no planeta, ainda é um ente não consciente de sua\ncondição ôntica, encontra-se em uma atitude passiva, observando o\nexterior, mas sem querer apropriar-se dele ou, melhor, sem querer\nfazer parte dele. Visualiza o céu a fim de poder diagnosticar se\nchoverá ou não, permitindo que tal evento atmosférico modifique\nsuas decisões. Se as nuvens indicassem que poderia chover, então\nAugusto seria “forçado” a entrar de novo em sua residência; e\nse, pelo contrário, não encontrasse qualquer pista de que poderia\nser, a qualquer momento, vítima da chuva, caminharia pelas ruas da\ncidade. Como nada indica a aparição próxima desse fenômeno, fica\nem dúvida, questiona para onde há de ir, se à direita ou à\nesquerda. Não se decide, não sabe como reagir diante da liberdade,\npelo que se apoia na expectativa de que apareça um cachorro e,\ndependendo da direção que o animal tomar, encaminhar-se-á por um\ncaminho ou outro. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eEssa pequena\nreferência à cidade e a estagnação do sujeito no meio dela parece\nindicar que o cenário é somente uma desculpa para a inserção de\nproblemas vitais que acompanham o ser imperiosamente abandonado na\nmodernidade, onde o cenário o influi, claro, mas, ao menos na visão\ndo texto unamuniano, perde grande importância, uma vez que os\nverdadeiros dilemas e impasses existenciais se localizam na\nconsciência, isto é, no plano interior. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003ePor isso, mais que\na interação desse sujeito moderno com o meio, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003eNiebla\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\nevidencia a interação do sujeito com outros sujeitos e do sujeito\nconsigo mesmo. Se de vez em quando se mencionam elementos exteriores,\nestes perdem praticamente toda sua importância à medida que os\ndiálogos tomam conta das páginas da obra, inserindo o leitor numa\natmosfera de drama onírico, em que não se vislumbra no palco senão\nos personagens, em cujo corpo é jogado a variedade de focos.\nIntuímos que há elementos decorativos atrás deles: a porta de uma\ncasa, a sala de um cassino, uma calçada, e mesmo assim os perdemos\nde vista quando as reflexões filosóficas são postas em cena. Por\nisso, mais que um drama \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003eper\nse\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e,\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003eNiebla\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\né uma \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003enivola\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e,\nisto é, um drama íntimo e angustiante. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eEssa ética, no que\nlhe diz respeito, a quem pretende atingir? De acordo com Campos\n(2012), Unamuno se vale do discurso mítico construído ao redor do\nhomem burguês, para apresentar uma crítica à cultura deste, como\nsendo esta desgastada e em decadência. Entretanto, para além do\nhomem burguês de inícios do século XX, há também no romance, a\nnosso ver, um canal direto ao sujeito universal. Ora, Augusto é um\nhomem comum, impregnado de inquietações existenciais, falhas\nmorais, contradições e vontade de ser feliz. Tudo quanto obra, todo\ncaminho que percorre tem como desejado fim o encontro com a paz.\nAssim, o personagem funciona afirmativamente como mensagem ao burguês\neuropeu ou espanhol das primeiras décadas do século XX, mas em\nconsonância com o indivíduo universal, pois, para o intelectual,\n“lo absolutamente individual es lo absolutamente universal”\n(UNAMUNO, 2005b, p. 202).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eAbordada a Mimese\nI, faz-se importante para o hermeneuta seguir adiante com sua\ninterpretação textual, procurando aí uma literariedade, ou seja,\numa estética que desafogue a literatura da condição de mera\nreprodutora da realidade. Dessa forma, sair da Mimese I para a Mimese\nII significa transportar-se do nível paradigmático ao nível\nsintagmático, onde “a imaginação produtiva desempenha papel\ndeterminante, pois é aí que a cultura adquire a forma empírica de\num \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003erécit\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e.”\n(BARROS, 2021, p. 35-36).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eTal\ncategoria é denominada por Ricoeur (1994) de mediadora em dois\nsentidos. O primeiro, de nível mimético, intercede entre a cultura\nà qual faz menção a obra; e, o segundo, entre “acontecimentos ou\nincidentes individuais e uma história considerada como um todo”\n(RICOEUR, 1994, p. 103). No segundo tipo de mediação, juntam-se uma\nsérie de fatores heterogêneos, como agentes, fins, meios,\ninterações, circunstâncias, resultados inesperados etc, que, ao\nreunirem-se no \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003elócus\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\nda narrativa, formam o que o autor intitula de \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003esíntese\ndo heterogêneo\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e.\nEssa síntese arquitetada de materiais distintos entre si provoca que\na narrativa tenha sua própria temporalidade e, portanto, sua própria\nrealidade, permitindo, assim, uma melhor compreensão de nosso cosmos\npor meio de um cosmos paralelo – o da ficção.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eNo caso específico\nde \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003eNiebla\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e,\nas categorias que formam a síntese do heterogêneo se confundem,\nprincipalmente, pela maneira em que o autor estrutura o romance. Nas\nversões mais recentes, a obra apresenta quatro prólogos e um\nepílogo. Dos quatro prólogos, o primeiro é escrito por um crítico\nliterário – na versão aqui em uso, Ignacio Amestoy –; o segundo\npor Víctor Goti, personagem da \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003enivola\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e;\no terceiro por Unamuno na condição de ente de ficção; e o quarto\npelo Unamuno empírico. Assim, o que encontra o leitor, em resumo,\nsão quatro prólogos formados por dois escritores “reais” e dois\n“ficcionais”. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eContudo, para o\nintelectual espanhol, não há distanciamento entre a ficção e a\nrealidade. O personagem é tão real quanto a pessoa, dado que o\nmundo empírico não deixa de ser um sonho formulado por uma\nimaginação atrelada à realidade, e o mundo ficcional uma realidade\ndentro de um sonho atrelado à realidade. Sendo assim, Victor Goti,\nAugusto Pérez e outros agentes da intriga convivem, dentro e fora da\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003enivola\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e,\npara o autor, no mesmo plano.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eIsso posto, para\nUnamuno (2001) e Ricoeur (1994) há uma temporalidade humana que é\ndesconexa e incompleta, sendo preciso, por isso, a narratividade como\namalgama que dê sentido à existência temporal da humanidade ou, em\noutras palavras, que o tempo se torne “tempo humano na medida em\nque é articulado de um narrativo, e que a narrativa [atinja] seu\npleno significado quando se [torne] uma condição da existência\ntemporal” (RICOEUR, 1994, p. 85). \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eA\npartir do exposto, é possível inferir que há uma confusão\nintencional de Unamuno ao mesclar as distintas temporalidades, a\nsaber, a cosmológica e a narrativa. Não obstante, tal pandemônio\nproduz imbricações para além do mero caos. Esse imbricamento\ncaótico deságua na proposta epistemológica antirracional exposta\npelo próprio personagem/persona Victor Goti no segundo prólogo de\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003eNiebla\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e,\ncomo uma espécie de apoiador da metafísica unamuniana, seu Criador:\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm; margin-left: 4cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eSi\nha habido quien se ha burlado de Dios, ¿por qué no hemos de\nburlarnos de la Razón, de la Ciencia y hasta de la Verdad? Y si nos\nhan arrebatado nuestra más cara y más íntima esperanza vital, ¿por\nqué no hemos de confundirlo todo para matar el tiempo y la eternidad\ny para matar el tiempo? \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e(UNAMUNO/GOTI,\n2001, p. 15).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm; margin-left: 4cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eO\ntrecho supracitado é especialmente interessante, pois faz uma\ncrítica à Razão, ao Cientificismo e à Metafísica moderna tanto\nno plano do discurso quanto do enunciador. No discurso há uma\nzombaria às categorias racionalistas previamente expostas, mas não\nsó. O enunciador, que, desde o ponto de vista racional\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eé\num personagem de ficção, ao ser depositado na trama como pessoa de\ncarne e osso, isto é, como um ente situado numa temporalidade\ncosmológica, representa a virada lógica do autor; representa,\nenfim, a liberdade estética antimoderna e antimodernista – ou\nraridade da obra, como denomina Compagon (2014a) – da \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003enivola\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eA\nraridade da obra se produz porque ela se estrutura mediante uma\ncarnavalização estética. Vemos uma fragmentação em que cada\nsegmento tem um narrador-autor reconhecido diferente. Essa\ndissonância é proposital porque com ela se abandona a estética\nracionalista/realista de escolas literárias pretéritas, em que a\nordem narrativa tinha de ser mantida a qualquer custo. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eEsse\nefeito de discordância faz parte da concepção de literatura do\nantimoderno. Este vê que a narrativa, uma vez associada à realidade\nhistórica, precisa ilustrar a complexidade da própria realidade.\nEsta não é linear, homogênea ou empírica, mas “feita de\ndesenvolvimentos e dialéticas, ou de reviravoltas e rupturas, é\ninadequada diante da mobilidade heterogênea e imprevisível da\nduração real” (COMPAGNON, 2014a, p. 251). \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eEssa\ndescontinuidade do tempo narrativo também a concebe Ricoeur (1994),\nque leva para sua teoria hermenêutica a concepção agostiniana de\ntempo da alma, utilizada com o intuito de afirmar que o tempo é\ninterno, independente do movimento físico e do movimento exterior.\nOu seja, é na própria distensão do espírito de cada um que as\nimpressões subjetivas sobre tempos longos e tempos curtos acontecem.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eOs\npersonagens de \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003eNiebla\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\nvivenciam esse amorfismo temporal quando, por exemplo, no terceiro\nprólogo, menciona-se que sob o mundo ficcional e o mundo real está\no mundo do sonho, racionalmente inclassificável, onde os agentes da\nliteratura \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003enivolesca\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\nconvivem na consciência de seu autor/deus: \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm; margin-left: 4cm;\"\u003e\n\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eBajo esos\ndos mundos, sosteniéndolos, está otro mundo, un mundo sustancial y\neterno, en que me sueño a mí mismo y a los que han sido —muchos\nlo son todavía— carne de mi espíritu y espíritu de mi carne,\nmundo de la conciencia sin espacio ni tiempo en la que vive, como ola\nen la mar, la conciencia de mi cuerpo. (UNAMUNO, 2001, p. 23). \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm; margin-left: 4cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eOs\necos dessa fragmentação temporal atingem os personagens criados\npelo próprio autor empírico do trecho previamente explicitado.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eAssim\na informa Augusto a Orfeo, seu cachorro:\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm; margin-left: 4cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003ePor\ndebajo de esta corriente de nuestra existencia, por dentro de ella,\nhay otra corriente en sentido contrario; aquí vamos del ayer al\nmañana, allí se va del mañana al ayer. Se teje y se desteje a un\ntiempo. Y de vez en cuando nos llegan hálitos, vahos y hasta rumores\nmisteriosos de ese otro mundo, de ese interior de nuestro mundo. Las\nentrañas de la historia son una contrahistoria, es un proceso\ninverso al que ella sigue. El río subterráneo va del mar a la\nfuente. (UNAMUNO, 2001, p. 55). \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm; margin-left: 4cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eAmbas\nas instâncias da realidade, a empírica, onde habita Unamuno-pessoa,\ne a ficcional, onde habita Augusto, entrelaçam-se numa névoa, pois\nas consciências estão conectadas. Translada-se de um ponto ao\noutro, com uma constância frequente no decorrer do texto, o discurso\ndo autor empírico rumo aos personagens, intitulados de filhos\nespirituais em alguns textos de Don Miguel (UNAMUNO, 2009).\nInclusive, a ruptura de planos ontológicos permite que refutemos o\nque Unamuno-personagem comenta no capítulo XXXI, isto é, de que ele\né um deus e Augusto sua criatura. Tal tese é validade\nhermeneuticamente quando citamos Ricoeur (1994), que diz: “a\ndiferença ontológica radical que separa a criatura do criador,\ndiferença que a alma descobre precisamente no seu movimento de\nretorno e por seu próprio esforço para conhecer seu princípio”\n(RICOEUR, 1994, p. 50). Nesse sentido, ou todos os personagens,\nincluído o próprio Unamuno-pessoa e Unamuno-personagem, são\ncriaturas de um deus – no caso Deus e não Unamuno – ou, pelo\ncontrário, não pertencem a ninguém – em todo caso, a si mesmos.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eEssa pequena\nanálise da ideia do tempo em \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003eNiebla\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\ncumpre a função de mostrarmos que, por mais que a obra esteja\ndividida em segmentos distintos, criando, ao menos a princípio, a\nsensação de discordância, de ruptura da própria ideia de romance,\na intriga permite que nela se unam todos os polos dispersos – eis a\ndissonância concordante (RICOEUR, 1994). \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eTodavia, essa\ncompactação permite separar a obra modernista da antimodernista,\numa vez que a modernista – entendida pelo antimodernista como\nparnasiana e/ou simbolista, que dificulta ao extremo a compreensão\ndos elementos simbólicos do texto literário – detém sua\nconfiguração literária na dissonância, já seja do tempo, da\nintriga ou da linguagem, ou de tudo, enquanto que a antimodernista\nnão perde de vista o conteúdo, situando-o axiologicamente num nível\nsuperior ao da forma. Por isso, Unamuno, ainda sendo um inovador da\nliteratura modernista ocidental, como comentam Campos (2012) ou\nOliveira (2016), entre outros, não pode ou não deve ser considerado\nalgo mais que isso. Intitulá-lo de pós-modernista, precursor das\nvanguardas ou vanguardista, tal qual afirma Correia (2013),\nparece-nos que \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"background: transparent;\"\u003eobvia\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\numa das características mais essenciais do pensador espanhol, a\nsaber, sua adesão a contragosto ao presente e sua apologia\nidealizada ao passado, em contraponto ao discurso da vanguarda, que,\ndiferentemente do discurso da modernidade, “tem consciência\nhistórica do futuro e a vontade de se ser avançado em relação a\nseu tempo” (COMPAGNON, 2014b, p. 40). Essa consciência tem\nimplicações estéticas, que voga por desumanizar a arte de seus\nvalores éticos, humanos e ontológicos, criando uma dissonância na\nintriga que se fecha na incomunicabilidade de símbolos sem alicerces\nculturais e receptivos, impedida de alcançar a consonância, e,\nportanto, a síntese do heterogêneo, onde convergem a forma e o\nconteúdo a favor de uma ética, de uma comunicabilidade, tão cara\npara a hermenêutica ricoeuriana, a literatura antimodernista e o\nromance unamuniano.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eSobre esse foco\nradical na forma vai comentar o próprio Víctor Goti no primeiro\nprólogo da obra, onde apresenta a Unamuno-pessoa. Nesse segmento,\ndiz sobre seu hipotético deus que os “escritores pornográficos, o\nsimplemente eróticos, le parecen los menos inteligentes, los más\ntontos” (UNAMUNO/GOTI, 2001, p. 15). Para Unamuno-pessoa, de acordo\ncom Goti, esse tipo de escritores fica somente na superfície do\npapel, cuja espessura é coberta somente por preocupações formais,\ninibidas de ver para além da realidade, onde os temas metafísicos,\nsociais, intra-históricos, enfim, profundos, são negados. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eChegamos, assim, ao\nterceiro e estágio da hermenêutica ricoeuriana: o leitor. Sobre\nele, Unamuno é claro: o quer atencioso, o quer ativo e o quer\nautônomo. Sobre isso fala no segundo e quarto prólogo, assim como\nna imanência da intriga, por meio de um Victor Goti não mais na\ncondição de persona de carne e osso, mas, agora, como personagem do\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003emythos\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eNo\nsegundo prólogo, Goti afirma que este romance, pela sua rara\nconfiguração estética, pode e deve incomodar o leitor, mais\nacostumado com comédias superficiais. Unamuno, por seu lado, diz\nGoti;\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm; margin-left: 4cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003ese\nempeña en que si se ha de hacer reír a las gentes debe ser no para\nque con las contracciones del diafragma ayuden a la digestión, sino\npara que vomiten lo que hubieren engullido, pues se ve más claro el\nsentimiento de la vida y del universo con el estómago y del universo\ncon el estómago vacío de golosinas y excesivos manjares\n(UNAMUNO/GOTI, 2001, p. 14).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm; margin-left: 4cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\u003ca name\u003d\"_Hlk112845334\"\u003e\u003c/a\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eQuando Goti fala que Unamuno está\nofertando uma literatura isenta de “golosinas y excessivos\nmanjares”, remete à literatura modernista, cujos “escritores\npornográficos, o simplemente eróticos” são, para ele, “los\nmenos inteligentes, los más tontos, en fin” (UNAMUNO/GOTI, 2001,\np. 15). \u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eNesse\nsentido, parece clara a polêmica proposta pelo intelectual espanhol:\na literatura modernista, cheia de cores, palavras doces e sem\nsubstância, precisa ser vomitada pelo leitor, a fim de deixar espaço\nespiritual para a digestão da amargura da \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003enivola\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eUma vez vazio e\ndisposto a experienciar o romance unamuniano, Don Miguel pede ao\nleitor que não leia suas obras como uma ficção, mas como uma\nrealidade – composta tanto de ficção (sonho) quanto de realidade.\nUma vez residido nessa realidade nebulosa, isto é, na \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003enivola\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e,\no leitor deve ser partícipe da criação da obra por meio da\ninterpretação que este faz dela, no intuito de que sua\ninterioridade se conecte à interioridade do texto, e, a partir\ndisso, eternizar-se e eternizar a obra. Dito de outra forma, o leitor\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003enivolesco\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\nse torna criador desta. Ao tornar-se criador, entende-a da maneira\nque o toque, a partir de sua subjetividade e seus propósitos. Essa\nruptura com o sentido primário do texto, ou seja, com o sentido\nfornecido pelo autor empírico, faculta que o leitor sofra a\ntransformação que a obra enquanto espaço ético dá. Mas não só:\ntambém viabiliza que a própria obra e o próprio autor primitivo\natravessem a circunstância limítrofe do tempo e do espaço,\nfazendo, com isso, que se imortalizem. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eAssim, se a \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003enivola\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\nconsegue transportar sua mensagem a tempos vindouros é porque ela se\nabre a um leitor desconfortado e, portanto, transmutado por meio da\nexperiência com a intriga. No horizonte da simbiose entre a\nliteratura e o leitor, isto é, na “intersecção entre o mundo do\ntexto e o mundo do ouvinte ou do leitor” (RICOEUR, 1994, p. 119),\nque a \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003enivola\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\nmolda a percepção do ser acerca do mundo moderno, ancorado numa\nvertigem lógica que há de ser superada para poder a humanidade,\ncomo diz Unamuno (2009, p. 195), “salvarse de su soledad radical”,\nou seja, voltar ao íntimo das coisas, da existência vivida. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\u003ca name\u003d\"_Hlk112846404\"\u003e\u003c/a\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eOutro momento em\nque se constata a importância vital do leitor reside num dos últimos\ndiálogos entre Goti e Augusto, quando o primeiro lhe dá mais\ninformações a respeito da pseudoteoria da \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003enivola\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e:\n“— El alma de un personaje de drama, de novela o de nivola no\ntiene más interior que el que le da… —Sí, su autor. —No, el\nlector.” (UNAMUNO, 2001, p. 167).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eAssim, o leitor\nreconfigura o sentido da narrativa, assumindo, por isso, o papel de\ncoautor. Em \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003eDo\nTexto à Ação\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\n(1986), Ricoeur menciona que toda narrativa se organiza em três\nmomentos: começo, meio e fim. O começo corresponde ao ato inaugural\nda história, cujas ações provocam desequilíbrios e abrem o texto\nao leitor para tornar-se este coprodutor da narrativa. O meio, por\nsua vez, está em toda parte. A ação converte as experiências\niniciais em experiências arriscadas, introduzindo na diegese\nsurpresas constantes, peripécias que seduzem o leitor para que este\nmodifique a significação da história ao mesmo tempo em que\nmodifica a si mesmo, convertendo a travessia do mundo prefigurado em\num mundo refigurado. Já o fim do texto se inscreve na categoria de\nsentido, em que o leitor participa da interpretação dos atos\nnarrativos, escolhendo o último enunciando semântico da obra e\nabandonando o texto para outras inserções hermenêuticas de outros\nleitores. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003ePara que haja um\nsentido propiciado pelo fim, o autor precisa dotar seu texto de um\nequilíbrio entre o fechamento narrativo de seu romance e a abertura\nsemântica da obra, a fim de que se sucedam múltiplas interpretações\npossíveis por parte do leitor. Um final narrativo excessivamente\naberto ou simplesmente uma ausência de fim (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003efim\neminente\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e)\nou um fim demasiado cristalizado, demasiado rígido em sua\nsignificação (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003efim\niminente),\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\npode levar a obra à perda de uma ética ou à perda de uma recepção\nlivre.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003eNiebla\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\nsegue essa orientação hermenêutica do entre lugar. Por mais que\ninove o fim da obra quando insere um diálogo entre a criatura e o\ncriador, isto é, o personagem com seu autor, ou quando deposita um\nepílogo em que nos adentramos na consciência de um cachorro,\ndificilmente se poderá duvidar de que a morte de Augusto representa\no eixo final da obra, o desfecho conclusivo que, ainda assim, carece\nde rigidez semântica. Isso se constata no motivo do falecimento de\nAugusto, que, pela configuração da intriga, faz o leitor duvidar de\nse a causa do óbito foi pela escolha de Unamuno na postura de\ndemiurgo ou pelo livre arbítrio do personagem. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eA dúvida inicia\nnas últimas linhas do capítulo XXXI, no famoso diálogo entre\nAugusto e Unamuno-personagem. Este profetiza àquele que morrerá por\nsuicídio. Não um suicídio voluntário, mas propiciado pelo desejo\ndo escritor/deus, que não vê outro caminho para seus personagens\nsenão a morte quando seus cometidos no texto literário finalizam.\nTodavia, informa que Augusto não passa de um ente ficcional, pelo\nque todas suas decisões, todos seus pensamentos e todas suas\ncaracterísticas, físicas e psicológicas, foram formuladas por um\nente real antes inclusive de seu nascimento narrativo. Ao saber isso,\no protagonista se revolta contra seu criador. Nega-se a acreditar que\né um personagem de literatura ou, pelo menos, um personagem de\nliteratura sem livre alvedrio. A resposta de seu fantoche desagrada a\nUnamuno-personagem, que acha uma impertinência sem medida o discurso\nrevolucionário de sua criação, assim como o desejo deste de\nsair-se do roteiro estabelecido na consciência de seu criador. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eEm decorrência\ndisso, Unamuno-personagem impõe sua autoridade, mudando o destino de\nAugusto: \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm; margin-left: 4cm;\"\u003e\n—\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e¡Bueno,\nbasta!, ¡basta! —exclamé dando un puñetazo en la camilla—\n¡cállate!, ¡no quiero oír más impertinencias…! ¡Y de una\ncriatura mía! Y como ya me tienes harto y además no sé ya qué\nhacer de ti, decido ahora mismo no ya que no te suicides, sino\nmatarte yo. ¡Vas a morir, pues, pero pronto! ¡Muy pronto! (UNAMUNO,\n2001, p. 173).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm; margin-left: 4cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eA resposta de\nAugusto à decisão de Unamuno-personagem é, mais uma vez, a da\nnegação. Entretanto, logo a seguir se resigna, comentando que se\nele é o sonho de um deus, no caso, Unamuno, então Unamuno é também\no sonho de outro deus: Deus. Assim, a arquitetura ontológica de\nambos é equiparada, pois são sonhados e, por isso, constituídos\npor uma mescla nebulosa de ficção e realidade. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\u003ca name\u003d\"_Hlk112848604\"\u003e\u003c/a\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eNo capítulo\nseguinte, o XXXII, Augusto volta a casa se sentindo derrotado. Os\npróprios funcionários que cuidam de sua residência percebem isso.\nInclusive, assustam-se com a tonalidade e textura da pele de seu\nchefe, que “parece más muerto que vivo… Trae cara de ser del\noutro mundo”, ao que Augusto responde: — Del outro mundo vengo,\nLiduvina, y al outro mundo voy. Y no estoy ni muerto ni vivo”\n(UNAMUNO, 2001, p. 177). Essa metamorfose da anatomia do personagem é\nrecorrente em toda a obra, variando de acordo a seu estado espírito:\nquando possuído pelo sentimento trágico da vida, quando fiel à\nvontade de potência, de ser mais do que é, sabemos por meio do\nnarrador ou do discurso direto de algum agente da intriga acerca de\nsua robustez física, as cores vívidas de sua pele e outros detalhes\nque nos permitem visualizar Augusto como alguém saudável; contudo,\nquando ele se entrega à apatia, à desídia existencial, escurece-se\ne torna-se transparente como um fantasma. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\u003ca name\u003d\"_Hlk112848739\"\u003e\u003c/a\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eA mudança de\natitude de Augusto altera assim que começa a comer avidamente os\nalimentos depositados na mesa. Não se conforma com estar satisfeito,\ncom não sentir mais fome: quer mais e mais; quanto mais, melhor, uma\nvez que os víveres o fazem se sentir imortal e dono de seu destino.\nOs funcionários se assustam com o espetáculo grotesco que\npresenciam e pedem ao seu amo que pare, pois do contrário morrerá;\ne como não para, morre: “al poco rato se incorporó en la cama\nlívido, anhelante, con los ojos todos negros y despavoridos, mirando\nmás allá de las tinieblas, y gritando: ‘¡Eugenia, Eugenia!’.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eDomingo acudió a él.\nDejó caer la cabeza sobre el pecho y se quedó muerto” (UNAMUNO,\n2001, p. 181). \u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eNesse momento, é\ninevitável que o leitor fique em dúvida de se Augusto escolheu seu\ndestino por meio do suicídio ou se, pelo contrário, foi seu criador\nquem, com o diálogo do capítulo anterior com a criatura, manipulou\nas peças do tabuleiro para que a intriga tivesse tal fim. Essa\ndubiedade, para Campos (2012), tem implicações ontológicas, que,\npor sua vez, captam da mesma ambivalência de Dom Quixote: “assim\ncomo, Cervantes logra fazer Dom Quixote maior do que ele mesmo,\nUnamuno se desfaz, aos poucos, como autor ante a figura de seu\npersonagem, até o momento em que Augusto sugere matá-lo, o que\nseria em certo sentido, um duplo suicídio” (CAMPOS, 2012, p. 34).\nOu seja, a morte de Augusto representa a morte tanto do autor como do\npersonagem, apagando as hierarquias possíveis entre um e outro. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eJá\nCorreia (2013) comenta que a morte de Augusto e posterior aparição\nfantasmagórica deste no sonho de Don Miguel, no último capítulo da\nobra, não resolvem a dúvida da autoria da morte do protagonista,\nfazendo, assim, que a confusão permaneça: “eis a instauração\npermanente do metateatro na obra unamuniana. Da permanência confusa\nirradia a diferença da repetição ou a repetição da diferença,\npautada sempre pela recordação” (CORREIA, 2013, p. 30). Por isso,\nse a vida é um teatro, em que sonho (ficção) e vida (realidade) se\nmesclam, é impossível conjeturar um sentido último à obra, dado\nque fazê-lo comprometeria a própria dissonância que todo romance,\nna opinião de Ricoeur (1994) e Unamuno (2001; 2009), precisam ter\npara não se amarrar na tirania do \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003elogos\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\nda modernidade. Por isso o leitor é tão importante; por isso sua\npresença no último estágio mimético, dado que sua participação\nno ato de reconfiguração da obra tem o poder de mudar o mundo: \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm; margin-left: 4cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e[...]\nmundo já figurado vai receber uma configuração específica na obra\nnarrativa, através do trabalho de composição que a constitui. Só\nno encontro do leitor com esta configuração através da leitura é\nque se realiza propriamente a referência, é o momento em que,\nsegundo o esquema de Ricoeur, a obra remete à realidade, alcança a\nrealidade. É o terceiro momento da mimesis [...]. Tocam-se aqui o\nmundo do texto e o mundo do leitor, saindo este último transformado\ndesse encontro. (GENTIL, 2004, p. 225).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eAssim, o plano\ncultural e o plano simbólico precisam desaguar no plano da recepção\npara se estabelecer uma ética \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003enivolesca\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\ncarregada de potência transformadora, resistindo ao discurso\nracionalista advindo da literatura realista ou do discurso vazio da\nliteratura modernista/parnasiana e vanguardista, contrapondo-lhes o\ndiscurso do literato antimodernista, o qual “exige a generosidade,\no amor do mundo, a vontade de abraçá-lo” (COMPAGNON, 2014a, p.\n419), e do hermeneuta antimoderno, que defende a ideia de que\ncompreender a nós mesmos é compreender-nos diante do texto,\nbuscando não a imposição de uma interpretação definitiva do eu,\n“mas para expor ao texto e dele receber um si mais vasto, que será\na proposição de existência respondendo da maneira mais apropriada\nà proposição de mundo” (RICOEUR, 1986, p. 117). \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm;\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cb\u003eConsiderações\nfinais\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm;\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\tA\nhermenêutica narratológica de Ricoeur tem a função de romper com\na linearidade do \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003elogos\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\nepistêmico moderno. Esse logos, por sua vez, é inerente à\nnarrativa, isto é, não pode e/ou deve ser desvinculada totalmente\nda intriga, uma vez que a dissonância pela dissonância, a distensão\nperpétua de retorno fechado a si faria ao texto se perder no jogo da\nlinguagem, impossibilitando, assim, a função ética da literatura. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\tComo\nvimos previamente, Ricoeur opôs-se parcialmente aos estruturalistas\ne formalistas pela reincidência teleológica na forma como medida de\ntodas as coisas. Pelo mesmo motivo, Miguel de Unamuno escreveu\nnegativamente acerca dos modernistas e vanguardistas, propondo, como\ncontrapeso a estes, um tipo de romance que, em lugar de aceitar a\nmorte do romance enquanto gênero capaz de narrar alguma coisa,\nnarrasse a crise do ente moderno.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\tO\nhomem narrado por Don Miguel em sua \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003enivola\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\né o homem moderno, circunscrito inevitavelmente a uma circunstância\nmoderna que o arraiga à Razão secular moderna. Esta Razão, na\nconcepção do espanhol, tem como consequência a morte, tanto\nespiritual como física (UNAMUNO, 2005a). Por esse motivo que Don\nAugusto, personagem principal de \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003eNiebla\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e,\né assassinado pelo seu Criador, o próprio Unamuno. Não obstante, a\nCriatura de ficção se revolta contra seu Criador de carne e osso,\ngerando uma briga em que Augusto revela a chave da metafísica\nantirracional unamuniana: todos os seres humanos pertencemos\nsimbioticamente ao mundo dos sonhos e da realidade; nenhuma vida real\né tão vazia como para não estar ancorada, em maior ou menor\nmedida, na vida de ficção. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eDito\nde outra forma, “la vida es esto, la niebla. \u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eLa\nvida es una nebulosa” (UNAMUNO, 2001, p. 32).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\tEssa\nnebulosa, esse entre lugar sem lugar, essa dialética sem síntese é\nprópria ao antimoderno, que aceita a contradição como método,\nassim como a ambiguidade pela qual chegam a “uma terceira forma\ninclassificável”, fazendo despertar, a partir dela, uma\n“incoerência irredutível que faz sua força” (COMPAGNON, 2014a,\np. 461). \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eTalvez, a \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003enivola\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e,\ncom seus monólogos excessivamente catárticos, sua estrutura\nestética fragmentada, seus personagens insatisfeitos com sua\ncondição de personagens de ficção, seu autor angustiado com sua\ncondição de personagem da realidade e seu leitor demasiado\ndesancorado pelas aberturas de sentido a ele impostas no texto, não\npasse de um tipo de romance cuja proposta ética antimoderna e\nantimodernista nega os paradigmas próprios à modernidade, mas sem\nrechaçar radicalmente, com isso, a circunstância moderna que o ente\nprecisa atravessar para encontrar-se com o Ser. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cb\u003eReferências\nbibliográficas\u003c/b\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eBARROS,\nLeonardo Canuto de. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cb\u003ePaul\nRicoeur\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e:\npossibilidades e impasses da narrativa. 2021. Tese (Doutorado em\nFilosofia) - Faculdade de Filosofia, Letras e Ciências Humanas,\nUniversidade de São Paulo, São Paulo, 229 f. 2021. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eCAMPOS,\nAlexandre Silveira. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cb\u003eMito\ne metalinguagem em Niebla, de Miguel de Unamuno\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e.\nTese (Doutorado em Literatura) - Universidade Estadual Paulista,\nFaculdade de Ciências e Letras de Araraquara, 161 f. 2012. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eCOMPAGNON,\nAntoine. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cb\u003eOs\nAntimodernos\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e:\nde Joseph de Maistre a Roland Barthes. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eTrad.\nLaura T. Brandini. Belo Horizonte:N Editora UFMG, 2014a.\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eCOMPAGNON,\nAntoine. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cb\u003eOs\ncinco paradoxos da modernidade\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e.\nTrad: Cleonice P. Mourão, Consuelo F. Santiago e Eunice D. Galéry.\n2ª ed. Belo Horizonte: Editora UFGM, 2014b.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eCORREIA,\nCristiane Agnes Stolet. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cb\u003eO\nuniverso autobiográfico do bufão trágico Don Miguel de Unamuno\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e.\nTese (Doutorado em Ciência da Literatura) - Faculdade de Letras da\nUniversidade Federal do Rio de Janeiro, Rio de Janeiro, 174 f. 2013. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eGENTIL,\nHélio Salles. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cb\u003ePara\numa poética da modernidade\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e:\numa aproximação à arte do romance em \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003eTemps\net récit \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003ede\nPaul Ricoeur. São Paulo: Loyola, 2004.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eGULLÓN,\nRicardo. Autobiografías de Unamuno. \u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eMadrid:\nEditorial Gredos, 1964. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eOLIVEIRA,\nVanessa Aparecida. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cb\u003eNiebla\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e:\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cb\u003e\n\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003edo\nhumor à carnavalização literária\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e.\nDissertação (Mestrado em Estudos de Literatura) – Faculdade de\nLetras da Universidade Federal de São Carlos, São Paulo, 98 f.\n2016.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eREAL\nACADEMIA ESPAÑOLA. \u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cb\u003eDiccionario\nde la Lengua Española\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e. 22ª\ned. Madrid: Espasa-Calpe, 2001.\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eRICOEUR,\nPaul. Filosofia e linguagem. In: \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cb\u003eO\nconflito das interpretações\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e:\nensaios de hermenêutica. Tradução de M. F. Sá Correia. Lisboa:\nRés, 1978.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eRICOEUR,\nPaul. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cb\u003eTempo\ne narrativa\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\n(tomo 1). Trad. Constança Marcondes Cesar. Campinas: Papirus, 1994. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eRICOEUR,\nPaul. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cb\u003eTempo\ne Narrativa\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e.\n(Tomo 2). Trad. Márcia Valéria Martinez de Aguiar. São Paulo:\nEditora WWF Martins Fontes, 2010.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eRICOEUR,\nPaul. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cb\u003eDo\ntexto à ação\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e:\nensaios de hermenêutica II. Porto: Rés, 1986.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003eUNAMUNO,\nMiguel de. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cb\u003eCómo\nse hace una novela\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e1ª ed. Madrid:\nEdiciones Cátedra, 2009.\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eUNAMUNO,\nMiguel de. José Asunción Silva. In: \u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cb\u003eContra\nesto y aquello\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e. 3ª ed.\nBuenos Aires: Espasa – Calpe Argentina, 1950.\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eUNAMUNO,\nMiguel de. \u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cb\u003eDel sentimiento\ntrágico de la vida en los hombres y en los pueblos\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e.\nMadrid: Alianza, 2005a.\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eUNAMUNO,\nMiguel de. \u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cb\u003eNiebla\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e.\nBarcelona: Bibliotex, 2001. \u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003eUNAMUNO,\nMiguel de. \u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cb\u003eVida de Don\nQuijote y Sancho\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e. Madrid:\nAlianza Editorial, 2005b.\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm;\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cdiv id\u003d\"sdfootnote1\"\u003e\u003cp class\u003d\"sdfootnote-western\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote1anc\" name\u003d\"sdfootnote1sym\"\u003e1\u003c/a\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\n\tO equivalente a \u003c/span\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003ci\u003enovela\u003c/i\u003e\u003c/span\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\n\tem português é romance. Ou seja, romance [port] \u003d novela [esp].\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-align: center; text-indent: 1.25cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u0026nbsp;\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp\u003e\u0026nbsp;\u003c/p\u003e\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u0026nbsp;\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm; margin-left: 4cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u0026nbsp;\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.07cm; margin-left: 4cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003e\u003cspan style\u003d\"font-family: Constantia, serif;\"\u003e\u003cspan lang\u003d\"pt-BR\"\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003e\u0026nbsp;\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp style\u003d\"text-align: justify;\"\u003e\u0026nbsp;\u003c/p\u003e\u003cbr /\u003e"},"link":[{"rel":"replies","type":"application/atom+xml","href":"https://www.revistasisifo.com/feeds/4469074854404358352/comments/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"https://www.revistasisifo.com/2023/01/a-narrativa-antimoderna-e.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"https://www.blogger.com/feeds/1072695390919205880/posts/default/4469074854404358352"},{"rel":"self","type":"application/atom+xml","href":"https://www.blogger.com/feeds/1072695390919205880/posts/default/4469074854404358352"},{"rel":"alternate","type":"text/html","href":"https://www.revistasisifo.com/2023/01/a-narrativa-antimoderna-e.html","title":"A narrativa antimoderna e antimodernista de Miguel de  Unamuno: considerações sobre Niebla à neblina da  hermenêutica ricoeuriana"}],"author":[{"name":{"$t":"carla vanessa"},"uri":{"$t":"https://www.blogger.com/profile/00885708202220293112"},"email":{"$t":"noreply@blogger.com"},"gd$image":{"rel":"http://schemas.google.com/g/2005#thumbnail","width":"32","height":"24","src":"//1.bp.blogspot.com/_Pv4oC_hV0oo/SW4tlHisWaI/AAAAAAAAAAY/IDRYPZqX6CA/S220-s32/MENINAS+033.jpg"}}],"media$thumbnail":{"xmlns$media":"http://search.yahoo.com/mrss/","url":"https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgwQMBvRRkhWPjZgjxEMspD4Mmcw8qqm32mB-LPm8cdEMB5sdGJkKKPlYbLn1d4T1x12AF4hDXS5pMuOsOTD2j0AIzIIx4W06vEAJKpqIz9eLTYKN4kwziLTIi0FFgm_ygmVEEiQDPXkD-WCa9F8iqD4WA5HWHZWNcjqKwhB36hY1nX0jqe5GHs2VSv/s72-c/1200px-Miguel_de_Unamuno_Meurisse_1925.jpg","height":"72","width":"72"},"thr$total":{"$t":"0"}},{"id":{"$t":"tag:blogger.com,1999:blog-1072695390919205880.post-5634620615517287363"},"published":{"$t":"2021-11-06T14:13:00.003-03:00"},"updated":{"$t":"2021-11-06T14:58:27.100-03:00"},"category":[{"scheme":"http://www.blogger.com/atom/ns#","term":"Crítica"},{"scheme":"http://www.blogger.com/atom/ns#","term":"Destaques"}],"title":{"type":"text","$t":"Do primeiro Discurso ao Emílio : uma jornada em busca da virtude"},"content":{"type":"html","$t":"\u003cp\u003e\u0026nbsp;Revista Sísifo. Nº 13, Vol. 2. Janeiro/Junho 2021. ISSN 2359-3121. www.revistasisifo.com\u003c/p\u003e\u003cp\u003e\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"text-align: right;\"\u003e\u003cb\u003eCaio Cezar Pontim Scholz\u003c/b\u003e\u003c/p\u003e\u003cp style\u003d\"text-align: justify;\"\u003eDoutorando em filosofia pela Universidade Estadual do Oeste do Paraná Unioeste. Linha de pesquisa ética e filosofia política moderna e contemporânea. E-mail para co ntato: cezar.cs@hotmail.com.\u003c/p\u003e\u003cp\u003e\u0026nbsp;\u003c/p\u003e\u003cp\u003e\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"text-align: center;\"\u003e\u0026nbsp;\u003c/p\u003e\u003cdiv class\u003d\"separator\" style\u003d\"clear: both; text-align: center;\"\u003e\u003ca href\u003d\"https://blogger.googleusercontent.com/img/a/AVvXsEjgrfMMGOu_VmqGCEVkA2msUYC6PshGClTc2qQ_s7Kd2ijxiVMDL1UvMJQwW5ZoWdXofiNBPRsePiKwQd4bNuSkTRLHG8CkiVbC0QiqQ9mDD17UJ3y3GiVslE2batijnQiUfRjU2sKI6qPduJhqfc_Dd6zEDZkclML5Yokiwe003vMqJyB-_RI4mfID\u003ds320\" style\u003d\"margin-left: 1em; margin-right: 1em;\"\u003e\u003cimg border\u003d\"0\" data-original-height\u003d\"242\" data-original-width\u003d\"320\" height\u003d\"242\" src\u003d\"https://blogger.googleusercontent.com/img/a/AVvXsEjgrfMMGOu_VmqGCEVkA2msUYC6PshGClTc2qQ_s7Kd2ijxiVMDL1UvMJQwW5ZoWdXofiNBPRsePiKwQd4bNuSkTRLHG8CkiVbC0QiqQ9mDD17UJ3y3GiVslE2batijnQiUfRjU2sKI6qPduJhqfc_Dd6zEDZkclML5Yokiwe003vMqJyB-_RI4mfID\" width\u003d\"320\" /\u003e\u003c/a\u003e\u003c/div\u003e\u003cbr /\u003e\u003cp\u003e\u003c/p\u003e\u003cp\u003e\u0026nbsp;\u003c/p\u003e\u003cp\u003e\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"text-align: center;\"\u003e\u0026nbsp;\u003ca href\u003d\"https://drive.google.com/file/d/1sJJ1Q7mgdUenwoQus7eoqVpsA5YqfgT9/view?usp\u003dsharing\"\u003ePDF\u003c/a\u003e\u003c/p\u003e\u003cp\u003e\u0026nbsp;\u003c/p\u003e\u003cp\u003e\u0026nbsp;\u003c/p\u003e\u003cp\u003e\n\u003c/p\u003e\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eResumo\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e:\nEste artigo tem a pretensão de explorar a afirmação de Rousseau,\nem um relato autobiográfico, de que os seus dois primeiros \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscursos\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nem conjunto com o \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEmílio\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ncompõem um mesmo todo indivisível. Para tanto, inicialmente, tal\nrelato é investigado a fim de reconstruir o cenário em que se\ninicia a formulação de seu pensamento filosófico, juntamente com o\nforjar do primeiro \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nNa sequência, é estabelecido relações entre os temas anunciados\nnesse texto e, posteriormente, retomados e aprofundados no segundo\n\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ne no \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEmílio\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nPor fim, compreende-se que o conceito de virtude ocupa a função de\nfio condutor para a delimitação de um percurso teórico entre a\narticulação dos três textos. Com base em tal empreendimento,\nobjetiva-se propor uma espécie de convite ao estudo do pensamento\nfilosófico de Rousseau e abrir possibilidades para investigações\nminuciosas de seu aparato conceitual.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003ePalavras-Chave:\n\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eRousseau;\nvirtude; ética; política.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eAbstract\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e:\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #202124;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en\"\u003eThis\narticle intends to explore Rousseau's claim, in an autobiographical\nreport, that his first two \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #202124;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en\"\u003e\u003ci\u003eDiscourses\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #202124;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en\"\u003e\ntogether with \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #202124;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en\"\u003e\u003ci\u003eEmile\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #202124;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en\"\u003e\nmake up a single indivisible whole. Therefore, initially, this report\nis investigated to reconstruct the scenario in which the formulation\nof his philosophical thought begins, along with the forging of the\nfirst \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #202124;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en\"\u003e\u003ci\u003eDiscourse\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #202124;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en\"\u003e.\nIn sequence, relations are established between the themes announced\nin this text and, later, taken up and deepened in the second\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #202124;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en\"\u003e\u003ci\u003eDiscourse\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #202124;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en\"\u003eand\nin \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #202124;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en\"\u003e\u003ci\u003eEmile\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #202124;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en\"\u003e.\nFinally, it is understood that the concept of virtue plays the role\nof a guiding line for the delimitation of a theoretical path among\nthe articulation of the three texts. Based on this undertaking, the\nobjective is to propose a kind of invitation to study Rousseau's\nphilosophical thought and open possibilities for detailed\ninvestigations of his conceptual apparatus.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.18cm; margin-top: 0.18cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eKeywords:\n\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #202124;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en\"\u003eRousseau;\nvirtue; ethic; politics.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"center\" style\u003d\"line-height: 100%; margin-bottom: 0.18cm; margin-top: 0.18cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"color: #202124;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en\"\u003e***\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp\u003e\u0026nbsp;\u003c/p\u003e\u003cp\u003e\u0026nbsp;\n\u003c/p\u003e\u003cp align\u003d\"center\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eIntrodução\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003e\t\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eEm\num relato autobiográfico, contido\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003e\n\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ena\nsegunda carta ao Senhor de Malesherbes, Rousseau descreve o momento\nde inspiração em que teria obtido o esclarecimento sobre os\nconteúdos que permeiam o seu pensamento filosófico. Em seguida, ele\nafirma que as ideias que foram possíveis de serem retidas após o\nato estariam transcritas no primeiro \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n(1750), no segundo \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n(1755) e no \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEmílio\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n(1762). Por fim, ele revela que os três textos compõem um todo\ninseparável.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tDiante\nde tal contexto, indaga-se em que medida é possível mostrar essa\ntotalidade a partir do próprio conteúdo de cada um dos textos? Como\nidentificar um percurso teórico que perpasse por eles? A fim de\nexplorar tais questões, inicialmente, será reconstruído, a partir\ndos relatos autobiográficos, o momento de inspiração vivido por\nRousseau. Em seguida, serão estabelecidas algumas aproximações e\nrelações entre as temáticas apresentadas no primeiro \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ne, posteriormente, aprofundadas no segundo \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ne no \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEmílio\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; text-indent: 1.25cm; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eDurante\na realização de tal empreendimento, não há como intenção\nmostrar, aqui, o vínculo entre os textos a partir do estudo\nminucioso de seus conteúdos conceituais. Desse modo, este artigo\nlimitar-se-á a mostrar como os principais temas pertencentes ao\nsegundo \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ne ao \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEmílio\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\njá são previamente anunciados no texto do primeiro \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\numa vez que eles são frutos do mesmo momento de inspiração. No\ndecorrer do presente argumento, também será possível mostrar como,\napós a prévia apresentação dos temas, Rousseau os retoma e com\nqual intuito eles são estudados nos dois textos seguintes. Logo,\neste artigo poderá ser compreendido como um texto introdutório de\napresentação ou convite ao estudo do pensamento filosófico de\nRousseau.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\t\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eAdemais,\ncom esse estudo, será possível esboçar um percurso teórico\ndelimitado entre a articulação dos três textos, em que o seu\ninício está localizado no primeiro \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso,\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ncom a apresentação dos problemas acerca do \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003emovimento\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ede\ndegeneração da natureza humana, que ocorre \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ena\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: red;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003etransição\ndo natural para o social e, consequentemente, produz efeitos como a\ncorrupção dos costumes, a perda da liberdade, a origem do mal, o\nuso inadequado das ciências e das artes, o surgimento das\ndesigualdades, a degeneração da formação educacional e a\nerradicação da figura do cidadão. E, diante da denúncia de tais\nproblemas, há, sobretudo, a inauguração da busca pela virtude, que\ncorresponde ao fio condutor do percurso. Em seguida, os temas citados\nsão retomados e aprofundados, propriamente, no texto referente ao\nsegundo \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nE, por fim, eles obtêm seus desfechos e resoluções com a proposta\nde formação do homem da natureza e do cidadão, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eacompanhado\nda \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eaquisição\nda virtude, descrita no \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEmílio\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"center\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eO\ncenário de origem do primeiro \u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\u003cb\u003eDiscurso\u003c/b\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003e\t\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eO\ncenário em que é iniciado o forjar do primeiro \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\npode ser parcialmente reconstruído e compreendido a partir de um\nrelato autobiográfico de Rousseau, encontrado na segunda carta\nenviada ao Senhor de Malesherbes\u003c/span\u003e\u003c/span\u003e\u003csup\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote1sym\" name\u003d\"sdfootnote1anc\"\u003e\u003csup\u003e1\u003c/sup\u003e\u003c/a\u003e\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nem janeiro de 1762. No início da carta, Rousseau descreve uma\nespécie de retrospectiva breve do período que vai desde a sua\ninfância até a idade próxima dos quarenta anos. Nesse resgate, é\nmencionado algumas das características de sua personalidade, hábitos\nde seu modo de vida, seus conflitos internos e sociais e,\nprincipalmente, um ponto de ruptura e esclarecimento, que ele\ndenomina de um “feliz acaso (...) que fez da minha vida uma época\ntão singular e que estará sempre presente em mim” (ROUSSEAU,\n2009, p. 25). Assim, pode-se afirmar que é justamente nessa\nexperiência ímpar que se dá o início da formulação do primeiro\n\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\t\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eA\nrespeito da ilustração do momento singular revelado na carta, duas\npassagens são dignas de maior atenção. A primeira delas se refere,\njustamente, ao ato inicial dessa experiência, que corresponde ao\nencontro de Rousseau com a questão motivadora do primeiro \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e:\n“O restabelecimento das ciências e das artes contribuiu para\naprimorar ou corromper os costumes?” (ROUSSEAU, 1973, p. 341). Na\nreferida carta, Rousseau descreve esse encontro da seguinte forma:\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.28cm; margin-left: 4cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003eEu iria visitar\nDiderot, então prisioneiro em Vincennes; trazia no bolso um Mercure\nde France que me pus a folhear ao longo do caminho. Caiu-me sob os\nolhos a questão da Academia de Dijon que ocasionou meu primeiro\nescrito. Se alguma coisa já se assemelhou a uma inspiração súbita,\nfoi o movimento que se fez em mim diante dessa leitura; de repente,\nsinto meu espírito ofuscado por mil luzes; multidões de ideias\nvivas nele se apresentavam ao mesmo tempo, com uma força e uma\nconfusão que me lançaram numa perturbação inexprimível; sinto a\ncabeça tomada por um atordoamento semelhante à embriaguez. Uma\nviolenta palpitação me oprime e ergue meu peito; não podendo mais\nrespirar ao caminhar, deixo-me cair sob uma das árvores da avenida,\ne passo meia hora em uma tal agitação que, ao levantar-me, percebi\ntoda a frente do meu casaco molhado de minhas lágrimas sem ter\nsentido que as derramava (ROUSSEAU, 2009, p. 25-26).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tA\npartir desse relato, é possível compreender que a origem do\nprimeiro \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nse dá em um momento de inspiração, ocorrido ao acaso do encontro\nentre Rousseau e a questão motivadora. Porém, fica evidente também\nque, nesse momento, a origem se dá apenas no âmbito das ideias e\nque o processo de redação do texto ocorreria posteriormente.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tAinda\na respeito desse cenário, a segunda passagem digna de atenção\ncorresponde ao momento em que Rousseau revela o conteúdo das ideias\nobtidas no encontro descrito, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eacompanhado\nde \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003euma\nbreve observação a respeito da não transcrição delas durante a\ninspiração:\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.28cm; margin-left: 4cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003eSe tivesse\npodido alguma vez escrever a quarta parte do que vi e senti sob\naquela árvore, com que clareza teria feito ver todas as contradições\ndo sistema social, com que força teria exposto todos os abusos de\nnossas instituições, com que simplicidade teria demonstrado que o\nhomem é naturalmente bom e que é somente por tais instituições\nque os homens se tornam maus. Tudo o que pude reter dessas multidões\nde grandes verdades que durante um quarto de hora me iluminaram sob\naquela árvore ficou bem frouxamente disperso nos meus três\nprincipais escritos, isto é, esse primeiro discurso, aquele sobre a\ndesigualdade e o tratado da educação, três obras que são\ninseparáveis e formam, juntas, um mesmo todo (ROUSSEAU, 2009, p.\n26).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\u003ca name\u003d\"__DdeLink__1022_1871448369\"\u003e\u003c/a\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tQuanto\nao conteúdo das ideias \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eresultantes\nda inspiração\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nmencionado nessa passagem, primeiramente, observa-se a presença das\nprincipais temáticas que permeiam todo o pensamento filosófico de\nRousseau, ou seja, a tese da bondade natural e a origem do mal,\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eacompanhado\ndos \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003econflitos\nde forças duais\u003c/span\u003e\u003c/span\u003e\u003csup\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote2sym\" name\u003d\"sdfootnote2anc\"\u003e\u003csup\u003e2\u003c/sup\u003e\u003c/a\u003e\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nexistentes tanto no interior do gênero humano quanto na sua relação\ncom o outro em meio a realidade da ordem social, que são\naprofundadas, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003epelo\nfilósofo\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nem outros diversos momentos e contextos específicos de seus demais\ntextos\u003c/span\u003e\u003c/span\u003e\u003csup\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote3sym\" name\u003d\"sdfootnote3anc\"\u003e\u003csup\u003e3\u003c/sup\u003e\u003c/a\u003e\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tOutro\nponto importante a ser ressaltado na passagem \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eacima\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ndiz respeito a impressão de que a totalidade do conteúdo\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: red;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003edo\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\npensamento filosófico \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ede\nRousseau\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: red;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ese\nfez presente no ato da inspiração, porém, mais tarde, nos períodos\nde redação dos textos, não houve a possibilidade de transcrevê-lo\nem sua plenitude. No entanto, ainda assim, teria sido possível a\nformulação e a transcrição da totalidade de um percurso teórico\nna produção dos três principais textos: \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eO\nDiscurso sobre as ciências e as artes \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e(1750),\no \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\nsobre a origem e os fundamentos da desigualdade entre os homens\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e(1755)\ne, por fim, o \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEmílio\nou da educação \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e(1762).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tDiante\ndessas observações acerca do relato de Rousseau sobre o momento\nsingular vivido, que também caracteriza a origem do primeiro\n\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e;\nem conjunto com a afirmação da relação entre eles; pretende-se\naqui, não investigar, minuciosamente, os vínculos que caracterizam\nessa relação de totalidade entre os três textos e o que os tornam\ninseparáveis. Mas, sim, investigar em que medida e de que forma o\nconteúdo do segundo \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ne do \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEmílio\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ejá\nse fazem presentes no texto que compõe o primeiro \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\numa vez que o conteúdo deles é fruto do mesmo momento de\ninspiração, como foi visto, anteriormente, no relato\nautobiográfico.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"center\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eDo\nanúncio no primeiro \u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\u003cb\u003eDiscurso\u003c/b\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003e\nao desdobramento do segundo \u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\u003cb\u003eDiscurso\u003c/b\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tApós\na compreensão do cenário em que o primeiro \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nfoi forjado, com o intuito, agora, de identificar, nele, a presença\nde temas que terão seus desdobramentos no estudo minucioso que\ncompõe a produção do segundo \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\ntorna-se necessário direcionar o olhar para o texto com o qual\nRousseau respondeu a questão acerca do avanço das ciências e das\nartes, proposta pela academia de Dijon. No decorrer da investigação,\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ese\ntornarão \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eevidente\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003es\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nalgumas menções prévias de temas e questões que se fazem\npresentes no argumento de Rousseau, mas que ainda não são\nprofundamente discutidos no primeiro \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tAo\nfazer a leitura do texto em que Rousseau trata especificamente do\ntema acerca do avanço das ciências e das artes, faz-se necessário\numa primeira observação sobre seu conteúdo para que seja possível\nviabilizar a pretensão deste estudo. O pressuposto diz respeito a\ndualidade entre o natural e o social, que servirá tanto para\ncontextualizar a presença dos temas do segundo \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ne, também, do \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEmílio\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nquanto para delimitar os polos extremos pelos quais boa parte do\nargumento de Rousseau transitará, no sentido de mostrar não um\nelogio, mas, sim, uma crítica ao uso inadequado das ciências e das\nartes, vigente na ordem social de seu tempo. Esse pressuposto já\npode ser identificado logo de imediato, quando Rousseau lança a tese\ndefendida no texto:\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.28cm; margin-left: 4cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003eEnquanto o\nGoverno e as leis atendem à segurança e ao bem-estar dos homens\nreunidos, as ciências, as letras e as artes, menos despóticas e\ntalvez mais poderosas, estendem guirlandas de flores sobre as cadeias\nde ferro de que estão eles carregados, afogam-lhes o sentimento\ndessa liberdade original para a qual pareciam ter nascido, fazem com\nque amem sua escravidão e formam assim o que se chama povos\npoliciados (ROUSSEAU, 1973, p. 342-343).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tAssim,\nde um lado, afirma-se que o governo e as leis são os elementos que\ncaracterizam o polo extremo da ordem social, enquanto, de outro, o\nsentimento afogado da liberdade original é o elemento que\ncorresponde ao polo da natureza. Ademais, pode-se afirmar que o\nsegundo elemento também corresponde a um dos anúncios dos temas\nestudados no segundo \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\npois, apesar de mencioná-los, Rousseau não explicita, propriamente,\na definição do que seria a liberdade original, as cadeias de ferro\ne, muito menos, expõe como se dá esse processo de afogamento de um\nsentimento original por um amor a uma escravidão adquirida. Mas, o\nestudo e compreensão dessas ideias é realizado por ele, depois, na\nprodução do texto referente ao segundo \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tAtrelado\na tese e, também, circunscrito entre os polos do natural e do\nsocial, Rousseau menciona outro elemento que cumpre uma função\nimportante em seu argumento, mas, assim como o anterior, somente será\naprofundado posteriormente no segundo \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nTal elemento diz respeito ao tema da necessidade. Mencionado,\nincialmente, por Rousseau nas linhas que \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eprecedem\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\na citação da tese do primeiro \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nao afirmar que “como o corpo, o espírito tem suas necessidades.\nEstas são o fundamento da sociedade, aquelas constituem seu deleite”\n(ROUSSEAU, 1973, p. 342). Mais adiante, nas linhas seguintes ao\nanúncio da tese, em relação às necessidades, Rousseau afirma que\n“a necessidade levantou os tronos; as ciências e as artes os\nfortaleceram” (ROUSSEAU, 1973, p. 343).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tA\npartir das duas passagens, é nítido que, para Rousseau, há dois\ntipos distintos de necessidades que cumprem funções específicas em\nseu argumento. A primeira delas, relacionada ao corpo, deve estar\npróxima ao polo da natureza e da liberdade original, por outro lado,\na segunda, relacionada ao espírito, deve ser adquirida e próxima ao\npolo do social, uma vez que ela própria é responsável pelo\nfundamento da sociedade e constituição dos tronos. Porém, apesar\nde mencionar essas ideias preliminares acerca da necessidade,\nRousseau também não se dedica, no primeiro \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\na explicitar a definição e a distinção entre as necessidades do\ncorpo e do espírito. Assim como, também, não se ocupa em mostrar\ncomo elas podem ser naturais ou adquiridas e, principalmente, como se\ndá o processo de aquisição ou surgimento de novas necessidades,\nque tornam possível a fundação da realidade da ordem social.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tPara\nelucidar e compreender a temática que gira em torno da necessidade,\nfaz-se pertinente uma investigação específica sobre um outro\nobjeto de estudo e conhecimento, isto é, o próprio gênero humano.\nPois, como foi visto, as necessidades são pertencentes ao corpo e ao\nespírito humano, logo, para compreendê-las, torna-se necessário\ncompreender propriamente em que consiste o gênero humano. Dada a\ncomplexidade do tema, essa investigação não caberia no texto \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003edo\nprimeiro \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eno\nqual a \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003equestão\nprincipal gira em torno do uso das ciências e das artes. Para tanto,\né justamente ao estudo e investigação do humano que Rousseau\ndedica o texto do segundo \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\ncomo pode ser observado logo nas primeiras linhas\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: red;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ede\nseu\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nprefácio:\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.28cm; margin-left: 4cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003eO mais útil e o\nmenos avançado de todos os conhecimentos humanos parece-me ser o do\nhomem e ouso afirmar que a simples inscrição do templo de Delfos\ncontinua um preceito mais importante e mais difícil que todos os\ngrossos livros dos moralistas. Considero, ainda, o assunto deste\ndiscurso como uma das questões mais interessantes que a filosofia\npossa propor e, infelizmente para nós, como uma das mais espinhosas\na que possam responder os filósofos, pois, como conhecer a fonte da\ndesigualdade entre os homens, se não se começar a conhecer eles\nmesmos? E como o homem chegará ao ponto de ver-se tal como o formou\na natureza, através de \u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003etodas\nas mudanças \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003eproduzidas\nna sua constituição original pela sucessão do tempo e das coisas,\ne separar o que pertence à sua própria essência daquilo que as\ncircunstâncias e seus progressos acrescentaram a seu estado\nprimitivo ou nele mudaram? (ROUSSEAU, 1973, p. 233).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tAinda\nque a questão que move a escrita do segundo \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ndiz respeito a origem e o fundamento da desigualdade entre os homens,\nfica evidente que o caminho que Rousseau segue para respondê-la é\naquele que o leva ao estudo e ao conhecimento do gênero humano.\nAliás, também é nítido, na passagem, que tal conhecimento depende\nda distinção entre o que é originário na natureza humana e o que\né adquirido ou artificial. Logo, o tema sobre a necessidade,\nanunciado no primeiro \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nserá um dos principais objetos de estudo que compõe o texto e o\nargumento do segundo \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tApesar\ndo conhecimento do gênero humano ocupar boa parte do estudo do\nsegundo \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\npode-se afirmar que Rousseau já antecipa uma breve síntese dele no\nargumento do primeiro \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nassociado ao uso pernicioso das ciências e das artes e, também,\nvinculado aos dois polos referentes ao natural e ao social. Essa\nevidência é encontrada no momento do texto em que Rousseau trata da\ninfluência que as ciências e as artes podem exercer sobre os\ncostumes humanos em dois contextos distintos, um referente aos\ncostumes naturais e originários, outro referente aos costumes\nsociais e adquiridos. Assim, Rousseau constata sobre o primeiro caso:\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.28cm; margin-left: 4cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003eAntes que a arte\npolisse nossas maneiras e ensinasse nossas paixões a falarem a\nlinguagem apurada, nossos costumes eram rústicos, mas naturais (...)\na natureza humana não era melhor, mas os homens encontravam sua\nsegurança na facilidade para se penetrarem reciprocamente, e essa\nvantagem, de cujo valor não temos mais noção, poupava-lhes muitos\nvícios (ROUSSEAU, 1973, p. 344).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; text-indent: 1.25cm; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eE,\nmais adiante, ele mostra a diferença dos costumes após a influência\ndo uso pernicioso das ciências e das artes, presente na realidade\nsocial moderna:\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.28cm; margin-left: 4cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003eAtualmente,\nquando buscas mais sutis e um gosto mais fino reduziram a princípios\na arte de agradar, reina entre nossos costumes uma uniformidade\ndesprezível e enganosa, e parece que todos os espíritos se fundiram\nnum mesmo molde: incessantemente a polidez impõe, o decoro ordena;\nincessantemente seguem-se os usos e nunca o próprio gênio\n(ROUSSEAU, 1973, p. 344).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tAo\nconfrontar as duas realidades distantes, de um lado a natureza\noriginária, do outro, o ordenamento social e artificial, é possível\nidentificar que, pelo menos em relação aos costumes influenciados\npelo uso das ciências e das artes, houve um movimento de\ndegeneração. Ou seja, fica evidente na passagem que, quanto mais os\ncostumes se afastaram de sua natureza originária e se aproximaram da\nrealidade social, artificial e adquirida, mais eles, em conjunto com\nas ciências e as artes, corromperam-se e se aproximaram dos vícios.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tAssim,\npode-se afirmar que o movimento de transição e degeneração do\nnatural e originário para o social e artificial, contextualizado na\nquestão que envolve as ciências e as artes, também corresponde a\nprévia de outro tema que será amplamente aprofundado, por Rousseau,\nno segundo \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nPois, no referido texto, com o intuito de\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.28cm; margin-left: 4cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e(...) assinalar,\nno progresso das coisas, o momento em que sucedendo o direito à\nviolência, submeteu-se a natureza à lei; de explicar por que\nencadeamento de prodígios o forte pôde resolver-se a servir ao\nfraco, e o povo a comprar uma tranquilidade imaginária pelo preço\nde uma felicidade real (ROUSSEAU, 1973, p. 241).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; text-indent: 1.25cm; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eRousseau\nse ocupará, por meio de um argumento hipotético, em descrever como\npoderia ter ocorrido esse movimento de transição do estado de\nnatureza para o estado social, a fim de mostrar como \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eacontece\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: red;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eo\nprocesso da perda da bondade e liberdade original pertencente a\nnatureza humana e como ela se coloca em uma situação de opressão,\nem uma realidade social despótica.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; text-indent: 0.64cm; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\t\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eJunto\nao \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eo\nmovimento de transição do natural para o social, ainda no texto do\nprimeiro \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nRousseau anuncia outro tema essencial para a compreensão de seu\npensamento filosófico, citado anteriormente nas passagens da carta a\nMalesherbes. O tema diz respeito a origem do mal e pode ser\nexemplificado no momento em que Rousseau trata de como o movimento de\ntransição teria afetado até mesmo as relações entre os humanos e\nos deuses. Segundo ele:\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.28cm; margin-left: 4cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003eQuando os homens\ninocentes e virtuosos amavam ter os deuses como testemunhas de suas\nações, moravam juntos na mesma cabana, mas, assim que se tornaram\nmaus, cansaram-se com esses espectadores incômodos e os isolaram em\ntemplos magníficos. Escorraçaram-nos por fim para aí se\nestabelecerem eles próprios, ou, pelo menos, os templos dos deuses\nnão se distinguiram mais das casas dos cidadãos. Chegou-se então\nao cúmulo da depravação (ROUSSEAU, 1973, p. 354).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tDiante\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003edessa\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\npassagem, é importante observar que Rousseau parte do princípio de\nque, originariamente, a maldade não é algo constituinte da natureza\nhumana, ou seja, houve em algum momento uma mudança e,\nconsequentemente, o gênero humano teria adquirido a maldade. Nota-se\nque, nesse momento, Rousseau apenas afirma que os homens tornaram-se\nmaus, porém, também não explica como se deu esse processo. Assim\ncomo os temas citados anteriormente, a origem do mal faz parte da\ndescrição do processo de transição entre o natural e o social,\nrealizado na primeira parte do segundo \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; text-indent: 1.25cm; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eSemelhante\naos temas expostos, por fim, há ainda uma última antecipação,\nmais evidente, do segundo \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nno contexto do primeiro \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nem relação ao tema das ciências e das artes. Mais especificamente,\nno momento do texto em que Rousseau encaminha o término da crítica\npara, em seguida, iniciar a argumentação em favor dos antídotos\nperante os males originados do uso inadequado das ciências e das\nartes. É possível observar que o auge da crítica de Rousseau ao\nuso inadequado delas fica evidente quando é lançada a seguinte\nquestão:\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.28cm; margin-left: 4cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003eDe onde nascem\ntodos esses abusos senão da funesta desigualdade introduzida entre\nos homens pelo privilégio dos talentos e pelo aviltamento das\nvirtudes? (...) não se pergunta mais a um homem se ele tem\nprobidade, mas se tem talento; nem de um livro se é útil, mas se é\nbem escrito (...) há mil prêmios para os belos discursos, nenhum\npara as belas ações (ROUSSEAU, 1973, p. 356).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tA\npartir da passagem\u003c/span\u003e\u003c/span\u003e\u003csup\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote4sym\" name\u003d\"sdfootnote4anc\"\u003e\u003csup\u003e4\u003c/sup\u003e\u003c/a\u003e\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\ncompreende-se que o ponto máximo dos efeitos perniciosos produzidos\npelo mau uso das ciências e das artes está diretamente relacionado\ncom uma funesta desigualdade em relação aos talentos humanos.\nPorém, no pensamento filosófico de Rousseau, essa influência da\ndesigualdade é apenas uma de suas formas de manifestação, pois,\ncomo foi visto, esse tema é o principal objeto de estudo pertencente\nao segundo \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nLogo, no início do segundo texto, Rousseau apresenta as várias\nformas de manifestação da desigualdade:\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.28cm; margin-left: 4cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003eConcebo, na\nespécie humana, dois tipos de desigualdade: uma que chamo de natural\nou física, por ser estabelecida pela natureza e que consiste na\ndiferença das idades, da saúde, das forças do corpo e das\nqualidades do espírito e da alma; a outra, que se pode chamar de\ndesigualdade moral ou política, porque depende de uma espécie de\nconvenção e que é estabelecida ou, pelo menos, autorizada pelo\nconsentimento dos homens. Esta consiste nos vários privilégios de\nque gozam alguns em prejuízo de outros, como o serem mais ricos,\nmais poderosos e homenageados do que estes, ou ainda por fazerem-se\nobedecer por eles (ROUSSEAU, 1973, p. 241).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tDiante\nda presença da desigualdade em ambos os discursos, observa-se que,\nno segundo, o tema ocupa maior espaço na medida em que corresponde\nao principal objeto de estudo do texto. Além disso, pode-se afirmar\nque a desigualdade de talento, mencionado no primeiro \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nestaria associada ao segundo tipo de desigualdade, definido no\nsegundo \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\numa vez que a desigualdade de talento da arte também depende das\nconvenções humanas. Aliás, os abusos decorrentes da desigualdade\nde talentos, anunciados no primeiro, permanecem no segundo, porém,\ncom uma dimensão extremamente maior e \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ecom\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nefeitos muito mais perniciosos, na medida em que eles têm sua origem\nnas desigualdades morais, políticas e econômicas.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tEstabelecidas\nas aproximações entre os temas anunciados previamente no primeiro\n\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ne amplamente aprofundados, mais tarde, no segundo \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\no próximo passo a ser dado diz respeito a fazer o mesmo exercício,\nporém, agora, a partir da aproximação entre o primeiro \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ne o \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEmílio\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"center\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eDo\nprimeiro \u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\u003cb\u003eDiscurso\u003c/b\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003e\nao desfecho no \u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\u003cb\u003eEmílio\u003c/b\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003e\t\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eA\nfim de estabelecer, agora, a aproximação entre o primeiro \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ne o \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEmílio\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\ntorna-se necessário abordar o texto do discurso com o olhar\ndirecionado a outros três temas, de suma importância para a\ntotalidade do pensamento filosófico de Rousseau. E, assim como os\ndemais, aparecem de forma prévia no texto inicial e são\nminuciosamente aprofundados, mais tarde, na produção do tratado\nsobre a educação. São eles: a educação vinculada ao problema do\naprender, a formação do cidadão e, em especial, a virtude, que é\nentrelaçada aos outros dois temas.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tO\ntema da educação, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eacompanhado\nda\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nquestão acerca do aprender, é anunciado por Rousseau já no texto\ndo primeiro \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nmais precisamente quando ele argumenta sobre os efeitos perniciosos\nque o uso inadequado da\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003es\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nciências pode exercer sobre as qualidades morais do ser humano\u003c/span\u003e\u003c/span\u003e\u003csup\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote5sym\" name\u003d\"sdfootnote5anc\"\u003e\u003csup\u003e5\u003c/sup\u003e\u003c/a\u003e\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nLogo, é lançada a seguinte denúncia:\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.28cm; margin-left: 4cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003eJá desde os\nprimeiros anos, uma educação insensata orna nosso espírito e\ncorrompe nosso julgamento. Vejo em todos os lugares estabelecimentos\nimensos onde a alto preço se educa a juventude para aprender todas\nas coisas, exceto seus deveres (ROUSSEAU, 1973, p. 355).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tA\npartir da passagem, observa-se que a visão de Rousseau aponta para\numa crítica à formação educacional vigente na ordem social\nmoderna. No entanto, nesse texto, Rousseau ainda não define o que\nseria a educação insensata, não apresenta como ocorre a corrupção\ndo julgamento e, também, não define os deveres a serem aprendidos.\nApenas, pontua, nas linhas seguintes, alguns exemplos, como o uso da\nlíngua materna, a dificuldade em distinguir o erro da verdade, o\namor à pátria e a relação com Deus.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tApós\nessa breve apresentação dos temas, é justamente no \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEmílio\nou da Educação\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nque Rousseau os aborda como objetos de estudo propriamente dito.\nNele, são explorados, minuciosamente, tanto as críticas à formação\neducacional vigente em seu tempo quanto as alternativas possíveis\npara a constituição de um novo processo formativo. Exemplo pode ser\nencontrado já no prefácio, quando Rousseau revela suas intenções\npara com o texto:\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.28cm; margin-left: 4cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003ePouco falarei da\nimportância de uma boa educação; tampouco me deterei provando que\na educação hoje corrente é má; mil outros o fizeram antes de mim\n(...) observarei apenas que, há infinitos tempos, todos protestam\ncontra a prática estabelecida, sem que ninguém se preocupe em\npropor outra melhor. A literatura e o saber de nosso século tendem\nmuito mais a destruir do que a edificar (...) apesar de tantos\nescritos que, segundo dizem, só tem por fim a utilidade pública, a\nprimeira de todas as utilidades, que é a de formar homens, ainda\nestá esquecida (ROUSSEAU, 1999, p. 3-4).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tDiante\ndas duas passagens que mostram a prévia crítica à educação\nmoderna, mencionada no primeiro \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003esomado\na\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\npretensão de propor um novo processo formativo para o homem no\n\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEmílio\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\npode-se afirmar que ambas caminham no mesmo sentido. Nele, elas\nconvergem no ponto em que diz respeito ao problema do aprender, pois,\nainda em relação a presença da temática acerca da educação no\nprimeiro \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nRousseau a conclui textualmente dando ênfase no problema do aprender\ncom a seguinte questão: “sei que é preciso ocupar as crianças e\nque a ociosidade constitui para elas o maior dos perigos a evitar.\nQue deverão, pois, aprender?” (ROUSSEAU, 1973, p. 355). Logo em\nseguida, ele mesmo a responde com a afirmação da seguinte tese:\n“Que aprendam o que devem fazer sendo homens e não o que devem\nesquecer” (ROUSSEAU, 1973, p. 355-356).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tAssim\ncomo foi feito nos casos anteriores do segundo \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\naqui, Rousseau também apenas anuncia o problema do aprender e a tese\na ser defendida, porém, não os desenvolve no decorrer do argumento\ndo primeiro \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nO estudo específico do tema só é realizado mais tarde, no \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEmílio\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nAo continuar a leitura do prefácio, nas linhas seguintes da\napresentação das suas pretensões para o referido texto, Rousseau\nretoma o problema do aprender da seguinte forma:\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.28cm; margin-left: 4cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003eNão se conhece\na infância (...) os mais sábios prendem-se ao que aos homens\nimporta saber, sem considerar o que as crianças estão em condições\nde aprender. Procuram sempre o homem na criança, sem pensar no que\nela é antes de ser homem. Eis o estudo a que mais me apliquei\n(ROUSSEAU, 1999, p. 4).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tA\nrespeito dessa passagem, é pertinente realizar duas observações.\nPrimeiramente, nela, Rousseau apresenta o problema do aprender\nvinculado a outro problema que diz respeito ao desconhecimento da\ninfância. E, consequentemente, em segundo lugar, compreende-se que o\nconhecimento da infância é justamente o tema principal do texto.\nAssim, é possível traçar uma aproximação entre o segundo\n\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ne o \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEmílio\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\numa vez que, como foi visto, Rousseau dedica o segundo \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nao estudo e conhecimento do homem. Agora, no \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEmílio\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\ninteressa a Rousseau estudar e conhecer o que é a infância, ou\nseja, o estágio anterior em que tal homem é formado.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tO\nestudo da infância se justifica por duas razões. Primeiro, para\ndefinir o que deve ser ensinado e aprendido, como foi dado na tese\nmencionada no primeiro \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nPosteriormente, para adequar o que deve ser aprendido com o que a\ncriança está apta a aprender nos diversos estágios que compõe o\nseu desenvolvimento na infância\u003c/span\u003e\u003c/span\u003e\u003csup\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote6sym\" name\u003d\"sdfootnote6anc\"\u003e\u003csup\u003e6\u003c/sup\u003e\u003c/a\u003e\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\t\nAlém do problema do aprender, a tese sobre o que um homem deve\nfazer, anunciada no primeiro \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\ntambém é retomada no início do livro primeiro do \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEmílio\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nquando Rousseau afirma:\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.28cm; margin-left: 4cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003eViver é o\nofício que quero ensinar-lhe. Ao sair de minhas mãos, concordo que\nnão será nem magistrado, nem soldado, nem padre; será homem, em\nprimeiro lugar; tudo o que um homem deve ser, ele será capaz de ser,\nse preciso, tão bem quanto qualquer outro; e, ainda que a fortuna o\nfaça mudar de lugar, ele sempre estará no seu (...) aquele de nós\nque melhor souber suportar os bens e os males desta vida é, para\nmim, o mais bem educado (ROUSSEAU, 1999, p. 14).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tApesar\nde apresentar a tese de forma um pouco mais elaborada do que a forma\nanterior do primeiro \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: red;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eRousseau\nnão define em que consiste o dever ser do homem, o que é feito por\nele mais adiante, no decorrer dos livros seguintes que compõe a\ntotalidade do texto.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tAssociado\nà questão da formação humana, encontra-se o segundo tema que\npermite a aproximação entre o primeiro \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ne o \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEmílio\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nisto é, a formação do cidadão. Em relação ao tema, Rousseau o\nmenciona em dois momentos da segunda parte do primeiro \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nPrimeiramente, ao fazer um comparativo entre os políticos modernos e\nos políticos antigos, a fim de criticar os modernos por se\ninteressarem apenas por comércio e por dinheiro e, consequentemente,\ntratar os seus governados mediante ao mesmo interesse. Assim, após\nelencar exemplos desse comparativo, é anunciada a temática acerca\ndo cidadão, em tom de advertência aos políticos modernos, quando\nRousseau alerta: “Que nossos políticos se dignem, pois, a\nsuspender seus cálculos para refletir sobre esses exemplos e que\naprendam, de uma vez por todas, que com dinheiro se tem tudo, salvo\ncostumes e cidadão” (ROUSSEAU, 1973, p. 353).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tNessa\nbreve menção ao cidadão, a impressão proveniente da leitura é a\nde que a figura do cidadão se encontra escassa na ordem social\nmoderna, ou à caminho da escassez, devido ao interesse abusivo dos\npolíticos modernos pelas questões econômicas que, por sua vez, não\ncontribui, propriamente, para a formação dos respectivos cidadãos.\nMais adiante, no andamento do argumento, essa impressão é reforçada\na partir de outra menção ao tema do cidadão, porém, agora não\nmais em relação aos políticos modernos, mas, sim, como um dos\nefeitos decorrentes do uso inadequado das ciências e das artes,\nmediante a desigualdade em relação aos talentos\u003c/span\u003e\u003c/span\u003e\u003csup\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote7sym\" name\u003d\"sdfootnote7anc\"\u003e\u003csup\u003e7\u003c/sup\u003e\u003c/a\u003e\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nLogo, Rousseau apresenta sua constatação:\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.28cm; margin-left: 4cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003eEis o que, com o\ncorrer do tempo e em todos os lugares, causa a preferência dos\ntalentos agradáveis aos úteis e o que a experiência vem\nconfirmando, à saciedade, desde o renascimento das ciências e das\nartes. Temos físicos, geômetras, químicos, astrônomos, poetas,\nmúsicos, pintores; não temos mais cidadãos ou, se nos restam\nalguns deles dispersos pelos nossos campos abandonados, lá perecem\nindigentes e desprezados. Esse o estado a que estão reduzidos, esses\nos sentimentos que encontram, em nós, aqueles que nos dão o pão e\ndão o leite a nossos filhos (ROUSSEAU, 1973, p. 356-357).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tAlém\nde reforçar a impressão da perda da figura do cidadão na ordem\nsocial moderna, a passagem revela a visão de Rousseau acerca da\ncondição de vida em que os poucos cidadãos que ainda resistem se\nencontram. Assim, diante da ameaça de erradicação do cidadão\u003c/span\u003e\u003c/span\u003e\u003csup\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote8sym\" name\u003d\"sdfootnote8anc\"\u003e\u003csup\u003e8\u003c/sup\u003e\u003c/a\u003e\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eacompanhado\ndo\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ndesinteresse dos políticos modernos em preservá-los e promovê-los,\npode-se afirmar que a necessidade de formar cidadãos passa a ser,\ntambém, um dos temas de interesse a ser discutido, mais tarde, no\n\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEmílio\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nem conjunto com a temática a respeito da formação humana. Ou seja,\npara Rousseau, não bastaria apenas formar homens, faz-se necessário,\nigualmente, formar cidadãos.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tExemplo\ndessa necessidade, pode ser encontrado nas páginas iniciais do\n\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEmílio\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nonde Rousseau retoma o tema sobre a escassez dos cidadãos na\nrealidade social moderna; realiza a crítica a formação educacional\nvigente, que seria incapaz tanto de formar homens quanto de formar\ncidadãos, pois o processo vigente, segundo Rousseau, promove uma\ncontradição entre a natureza humana e as instituições sociais,\ncircunscritos nos polos extremos do natural e do social; define as\ntrês formas de educação\u003c/span\u003e\u003c/span\u003e\u003csup\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote9sym\" name\u003d\"sdfootnote9anc\"\u003e\u003csup\u003e9\u003c/sup\u003e\u003c/a\u003e\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nexistentes e aponta o acordo entre elas como o caminho a ser seguido,\ncapaz de viabilizar a realização de ambas as formações;\nidentifica, por um lado, a formação do homem como uma educação\ndoméstica e privada com vistas a ser bom para si e, por outro,\nidentifica a formação do homem com a educação pública e comum\ncom vistas a ser bom para o outro, o que caracteriza a formação do\ncidadão.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tPor\nfim, vinculado ao tema do cidadão, é possível encontrar o outro\ntema essencial para a compreensão do pensamento filosófico de\nRousseau e, assim como os demais, permite reforçar a aproximação,\nde forma bastante evidente, entre o primeiro \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ne o \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEmílio\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nEle diz respeito ao conceito de virtude, um dos que mais aparece na\nmaioria dos textos de Rousseau e, a princípio, como coadjuvante, mas\nque, aqui, pretende-se compreendê-lo como o fio condutor do percurso\nteórico que perpassa pelos três textos citados no início do\npresente artigo.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tEm\nrelação ao conceito de virtude, três menções podem ser\ndestacadas na leitura do texto do primeiro \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nUma delas diretamente relacionada ao tema do cidadão, na segunda\nparte do discurso, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003equando\nno argumento\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\napós a exposição das críticas às ciências e às artes, Rousseau\nmuda completamente o tom de sua escrita e revela um ar de otimismo em\nrelação as soluções possíveis para os problemas levantados no\ndecorrer do texto. Como exemplo, pode ser apontado o momento em que\nRousseau afirma a existência de instituições que contribuem para o\nuso adequado das ciências e das artes e, principalmente, oferecem\nespaço para a preservação da figura do cidadão. Segundo ele:\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.28cm; margin-left: 4cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003eEssas sábias\ninstituições (...) servirão pelo menos de freio aos letrados que,\naspirando todos à glória de serem admitidos nas academias, velarão\npor si mesmos e se esforçarão por se tornarem dignos, graças as\nobras úteis e costumes irrepreensíveis. Aquelas dentre essas\ncompanhias que, pelo prêmio com que homenageiam o mérito literário,\nfizeram uma escolha de temas capazes de reanimar nos corações dos\ncidadãos o amor à virtude, demonstrarão aos povos o prazer, tão\nraro e tão doce, de ver as sociedades cultas se dedicarem a lançar\nsobre o gênero humano não somente luzes agradáveis, mas também\ninstruções saudáveis (ROUSSEAU, 1973, p. 357)\u003c/span\u003e\u003csup\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote10sym\" name\u003d\"sdfootnote10anc\"\u003e\u003csup\u003e10\u003c/sup\u003e\u003c/a\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tAo\nafirmar que as sábias instituições são aquelas capazes tanto de\nreanimar o amor e a virtude no coração dos cidadãos quanto de\nfornecer instruções saudáveis, além do breve anúncio da\nimportância da virtude para o tema, é possível observar que, ao\ndefini-las dessa forma, Rousseau antecipa e apresenta a prévia de\nsua tese acerca\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: red;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003edas\nmesmas\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nque será desenvolvida no \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEmílio\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nComo foi visto, o tema da educação é localizado entre os conflitos\nque envolvem a relação da natureza humana com as instituições\nsociais. Logo, a respeito delas, Rousseau afirma, no início do\n\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEmílio\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\na tese a ser defendida: “As boas instituições sociais são as que\nmelhor sabem desnaturar o homem, retirar-lhe sua existência absoluta\npara dar-lhe uma relativa, e transferir o \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eeu\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\npara a unidade comum” (ROUSSEAU, 1999, p. 11, grifo do autor). É\njustamente a partir do desenvolvimento dessa tese que Rousseau se\ndedicará a buscar resoluções capazes de desfazer os conflitos e\ncontradições que envolvem o processo de formação humana, vigente\nna ordem social de seu tempo.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tDiante\ndo cenário em que se encontra a relação entre as instituições e\no cidadão, a virtude\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nnessa parte do texto\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nse faz presente \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ede\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: red;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eforma\nsecundária ou auxiliar. Porém, há outros momentos\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: red;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eem\nque Rousseau deixa evidente toda a importância desse conceito e seu\nlocal central para o desenvolvimento de seu pensamento filosófico.\nUm deles é encontrado já no início do primeiro \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nno preâmbulo, quando Rousseau justifica a posição por ele\ndefendida em seu argumento, ao revelar que “não é em absoluto a\nciência que maltrato, disse a mim mesmo, é a virtude que defendo\nperante homens virtuosos” (ROUSSEAU, 1973, p. 341). Logo,\nobserva-se que o principal interesse de Rousseau para com o referido\ntexto é concentrado na defesa da virtude.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tEssa\nobservação ganha \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eainda\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nmais força, pois da mesma forma em que Rousseau inicia o discurso,\ncom a intenção de expor a defesa da virtude, ele também o conclui\ncom a retomada do tema. Porém, no término,\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: red;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eo\nlevantamento\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nde novas questões\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: red;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003emostra\nque \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003etanto\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\na definição de virtude ainda se encontra em aberto\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ebem\ncomo\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: red;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eos\ncaminhos que ele pretende seguir na produção dos demais textos que\nestão por vir. Assim, no último parágrafo, Rousseau questiona:\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.28cm; margin-left: 4cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003eOh! Virtude,\nciência sublime das almas simples, serão necessários, então tanta\npena e tanto aparato para conhecer-te? Teus princípios não estão\ngravados em todos os corações? E não bastará, para aprender tuas\nleis, voltar-se sobre si mesmo e ouvir a voz da consciência no\nsilêncio das paixões? (ROUSSEAU, 1973, p. 360).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tDiante\ndessas três presenças distintas do conceito de virtude no texto do\nprimeiro \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\npercebe-se a sua importância para a obra de Rousseau, porém,\nnota-se também, que ele não se dedica em definir, claramente, o\nconceito de virtude. Tão somente, indica possibilidades de caminhos\na serem seguidos na busca de sua compreensão, com as questões que\nencerram o discurso, mas que ainda deixam a temática em aberto para\na continuação futura nos próximos textos. Assim, pode-se afirmar\nque a virtude se caracteriza como o fio condutor para o percurso\nteórico que seguirá no interior dos textos que estão por vir e que\na jornada em busca dela está apenas no início.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tA\nbusca pela descoberta e obtenção da virtude, inaugurada no primeiro\n\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nterá seu desfecho propriamente mais tarde, no processo de formação\neducacional do homem da natureza, proposto por Rousseau no \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEmílio\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nNele, Rousseau assume a função de preceptor de seu aluno fictício\nEmílio e se dedica na missão de ensiná-lo, da infância ao início\nda vida adulta, justamente a voltar o olhar para si mesmo, a perceber\ne a compreender os princípios da virtude em seu próprio coração;\na saber emitir juízos adequados a partir da relação entre os\nsentimentos, a consciência e a razão; a constituir uma moralidade\ncapaz de fundamentar o agir livre de contradições entre o ser e o\nparecer e entre o dizer e o fazer. Em síntese, ensiná-lo a seguir o\nseu próprio gênio\u003c/span\u003e\u003c/span\u003e\u003csup\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote11sym\" name\u003d\"sdfootnote11anc\"\u003e\u003csup\u003e11\u003c/sup\u003e\u003c/a\u003e\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ntanto como um homem particular quanto como um cidadão pertencente a\numa pátria.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tComo\nse dá todo esse processo formativo é desenvolvido e descrito,\nminuciosamente, por Rousseau, no decorrer do ordenamento dos cinco\nlivros que compõe a totalidade do texto do \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEmílio\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nA título de exemplo, é possível mostrar uma síntese do processo,\nlocalizada em seus momentos finais, quando Rousseau encaminha o\ntérmino do argumento, com uma de suas últimas falas direcionadas ao\npersonagem Emílio:\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.28cm; margin-left: 4cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003eÓ Emílio! Onde\nestá o homem de bem que nada deva a seu país? Quem quer que seja\ndeve-lhe o que há de mais precioso para o homem, a moralidade de\nsuas ações e o amor da virtude. Nascido no fundo de um bosque ele\nteria vivido mais feliz e mais livre, mas, contra nada tendo de lutar\npara seguir suas inclinações, teria sido bom sem mérito, não\nteria sido virtuoso, e agora sabe sê-lo apesar de suas paixões.\nBasta a aparência da ordem para a conhecê-la e amá-la. O bem\npúblico, que só serve de pretexto aos outros, só para ele é um\nmotivo real. Ele aprende a lutar consigo mesmo, a vencer-se, a\nsacrificar seu interesse pelo interesse comum. Não é verdade que\nele não tire proveito das leis: elas proporcionam-lhe a coragem de\nser justo, mesmo entre os maus. Não é verdade que elas não o\ntornaram livre, ensinaram-lhe a reinar sobre si mesmo (ROUSSEAU,\n1999, p. 670).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tNessa\nsíntese, ao estabelecer a relação de aproximação entre o natural\ne o social, fica evidente, primeiramente, a identificação que\nRousseau estabelece \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eentre\na \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eformação\ndo homem com a moralidade de suas ações, mediadas pela prática da\nvirtude em conjunto com a liberdade. Em seguida, também é nítida a\nidentificação da formação do cidadão com a valorização\nlegítima ao bem público. E, por fim, Rousseau revela a função da\nlei tanto na formação do homem, ao ensinar-lhe a prática da\nliberdade e, consequentemente, na formação do cidadão apto a\nprática da justiça. Assim, o início da busca pela virtude,\ninaugurada no primeiro \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nalcança o seu desfecho no término do \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEmílio\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ne, com isso, Rousseau cumpre suas pretensões expostas no início do\nterceiro texto e brevemente já anunciadas no primeiro.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"center\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eConsiderações\nfinais\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003e\t\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eDiante\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: red;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eda\npresente \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eexposição,\nfoi possível esboçar um percurso teórico iniciado por questões e\ntemas brevemente anunciados no \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\nsobre as ciências e as artes\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\ne que, mais adiante, tornaram-se objetos de estudo \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eminuciosamente\nconduzidos\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nno \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\nsobre a origem \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ee\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eno\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\nOs fundamentos da desigualdade entre os homens\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ne,\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: red;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eque\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: red;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003epor\nfim, foram retomadas e obtiveram suas resoluções no \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEmílio\nou da Educação\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tO\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eaqui\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: red;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003epercurso\nproposto teve por motivação o relato autobiográfico de Rousseau\nescrito na segunda carta a Malesherbes, em que o próprio autor\nrelata um momento singular de inspiração, vivido por ele mesmo,\nonde teria obtido o esclarecimento a respeito dos conteúdos que,\nmais tarde, teriam dado origem aos três textos. Da mesma forma,\noutra motivação foi criada a partir da continuidade do relato,\nespecificamente, quando Rousseau afirma que eles compõem um todo\ninseparável.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tAssim,\npretendeu-se investigar e mostrar, por meio do argumento dos\nreferidos textos, a afirmação de Rousseau contida na carta. No\nentanto, esse exercício limitou-se a identificar, no primeiro\n\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nse os principais temas, abordados nos outros dois textos, de algum\nmodo já teriam sido previamente anunciados no primeiro, uma vez que\no esclarecimento acerca deles havia sido obtido pelo autor no mesmo\nmomento de inspiração.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tAlém\ndessa identificação, também foi possível apontar de que forma os\ntemas foram retomados, depois, no segundo \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ne no \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEmílio\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nO que deu margem para \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003econstruir\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\na interpretação de que os principais problemas que permeiam o\npensamento filosófico de Rousseau são apresentados previamente no\nprimeiro \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nem seguida são aprofundados no segundo e, por fim, obtêm suas\nresoluções no \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEmílio\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nPorém, não foi a intenção aqui mostrar, textualmente, como\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003earticula-se\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: red;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eo\nvínculo conceitual entre os três textos mencionados por Rousseau, a\npartir do estudo aprofundado dos conteúdos que os compõem. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eNa\nrealidade,\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: red;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ea\nintenção do exercício foi de apresentar um texto introdutório que\nserve de apresentação e de convite para o estudo do pensamento\nfilosófico de Rousseau.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tA\nrealização desse exercício com base no segundo \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ne no \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEmílio\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nem relação ao primeiro \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\npoderia ser realizado, de forma semelhante, com base em outras obras\ndo autor. Uma vez que, no decorrer da leitura do primeiro texto,\ntambém foi encontrado indícios de menções prévias de temas e\nquestões que são estudadas, propriamente, em outros textos que não\nforam citados aqui. Como exemplo, o terceiro \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\n\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDo\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eContrato\nSocial\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\no \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEnsaio\nsobre a origem das Línguas\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ne a \u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eCarta\na D´Alembert\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nQue, inclusive, podem ser considerados como correlatos ou extensão\ndos três textos aqui abordados. Porém, a investigação de tais\ncorrelações já renderia material para a abertura de outras\npossibilidades de estudos, em conjunto com a continuação de\npossíveis pesquisas e produções de artigos futuros, decorrentes do\npercurso teórico esboçado no presente artigo.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"center\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eReferências\nbibliográficas\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.18cm; margin-top: 0.18cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eROUSSEAU,\nJean-Jacques.\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eDo\ncontrato social; Ensaio sobre a origem das línguas; Discurso sobre a\norigem e os fundamentos da desigualdade entre os homens; Discurso\nsobre as ciências e as artes / Jean-Jacques Rousseau; \u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eTrad.\nLourdes Santos Machado; Introdução e notas de Paulo\nArbousse-Bastide e Lourival Gomes Machado. 1.Ed.; São Paulo: Abril\nCultural, 1973.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.18cm; margin-top: 0.18cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e_____.\n\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eEmílio\nou da educação\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nTrad. Roberto Leal Ferreira. 2. Ed. São Paulo: Martins Fontes, 1999.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.18cm; margin-top: 0.18cm; orphans: 2; widows: 2;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e_____.\n\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eTextos\nautobiográficos \u0026amp; outros escritos/Jean-Jacques Rousseau\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e;\ntradução, introdução e notas Fulvia M. L. Morreto. – São\nPaulo: Editora UNESP, 2009.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cdiv id\u003d\"sdfootnote1\"\u003e\n\t\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote1anc\" name\u003d\"sdfootnote1sym\"\u003e1\u003c/a\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003eNa\n\tintrodução da obra \u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003ci\u003eJean-Jacques\n\tRousseau Textos autobiográficos e outros escritos\u003c/i\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e,\n\tMoretto (2009) esclarece: “Sr. Chrétien Guillaume de Lamoignon de\n\tMalesherbes, o poderoso Diretor da Librairie, o organismo que\n\tcontrolava as publicações da França do antigo regime”.\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote2\"\u003e\n\t\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote2anc\" name\u003d\"sdfootnote2sym\"\u003e2\u003c/a\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003eA\n\ttítulo de exemplo pode ser mencionado as dualidades: natural e\n\tartificial, ser e parecer, em si e fora de si, amor-de-si e\n\tamor-próprio, dizer e fazer, transparência e ocultação, mediato\n\te imediato, liberdade e opressão.\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote3\"\u003e\n\t\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote3anc\" name\u003d\"sdfootnote3sym\"\u003e3\u003c/a\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003eComo\n\texemplo dos contextos específicos em que as dualidades citadas\n\tanteriormente são estudadas por Rousseau, pode-se apontar: a\n\tprópria crítica ao avanço das ciências e das artes; as\n\tdesigualdades econômicas, morais e políticas; a forma de contrato\n\tcorrompido que legitima as desigualdades, as críticas aos governos\n\trepresentativos; a formação e deformação do gênero humano e do\n\tcidadão; as críticas ao teatro moderno, à música moderna e a\n\tlíngua moderna.\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote4\"\u003e\n\t\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote4anc\" name\u003d\"sdfootnote4sym\"\u003e4\u003c/a\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003eNela,\n\ttambém há menção a virtude em uma condição vil, que é de\n\textrema importância, corresponde à pretensão deste artigo e será\n\tabordado na seção seguinte.\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote5\"\u003e\n\t\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote5anc\" name\u003d\"sdfootnote5sym\"\u003e5\u003c/a\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003eEssa\n\ttemática também está localizada naquele movimento de degeneração\n\tque ocorre na transição do natural para o social.\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote6\"\u003e\n\t\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote6anc\" name\u003d\"sdfootnote6sym\"\u003e6\u003c/a\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003eEsses\n\testágios também são definidos por Rousseau e estudados\n\tminuciosamente em sequência de acordo com o ordenamento dos livros\n\tque compõem a obra \u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003ci\u003eEmílio\u003c/i\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e.\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote7\"\u003e\n\t\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote7anc\" name\u003d\"sdfootnote7sym\"\u003e7\u003c/a\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003eÉ\n\tpertinente relembrar que essa temática foi abordada na seção\n\tanterior, mais especificamente, no momento em que foi tratado sobre\n\tas desigualdades como objeto de estudo do segundo \u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e.\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote8\"\u003e\n\t\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote8anc\" name\u003d\"sdfootnote8sym\"\u003e8\u003c/a\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003eNo\n\tsegundo \u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e,\n\tRousseau também menciona a completa dissolução do homem\n\tparticular e, consequentemente, também do cidadão quando denuncia\n\ta instituição do governo despótico, com o último grau de\n\tdesigualdade: “é este o último grau da desigualdade, o ponto\n\textremo que fecha o círculo e toca o ponto de que partimos; então,\n\ttodos os particulares se tornam iguais, porque nada são (...)”\n\t(ROUSSEAU, 1973, p. 286).\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote9\"\u003e\n\t\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote9anc\" name\u003d\"sdfootnote9sym\"\u003e9\u003c/a\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003eEducação\n\tda natureza, educação dos homens e a educação das coisas.\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote10\"\u003e\n\t\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote10anc\" name\u003d\"sdfootnote10sym\"\u003e10\u003c/a\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003eÉ\n\tpossível interpretar também essa passagem do discurso como uma\n\tforma de elogio de Rousseau para com a própria Academia de Dijon,\n\tuma vez que, no prefácio, Rousseau inicia por elogiar a questão\n\tproposta pela academia que motiva a escrita do discurso: “eis aqui\n\tuma das maiores e mais belas questões jamais agitadas (...) uma\n\tdaquelas verdades que importam à felicidade do gênero humano\n\t(ROUSSEAU, 1973, p. 339).\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote11\"\u003e\n\t\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote11anc\" name\u003d\"sdfootnote11sym\"\u003e11\u003c/a\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003eO\n\tnão seguir o próprio gênio também caracteriza um problema\n\tanunciado por Rousseau no primeiro \u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e\u003ci\u003eDiscurso\u003c/i\u003e\u003c/span\u003e\u003cspan face\u003d\"Arial, sans-serif\"\u003e,\n\tno mesmo momento em que ele argumenta sobre a corrupção dos\n\tcostumes na realidade social, ele afirma da seguinte forma:\n\t“Atualmente, quando buscas mais sutis e um gosto mais fino\n\treduziram a princípios a arte de agradar, reina entre nossos\n\tcostumes uma uniformidade desprezível e enganosa, e parece que\n\ttodos os espíritos se fundiram num mesmo molde: incessantemente a\n\tpolidez impõe, o decoro ordena; incessantemente seguem-se os usos e\n\tnunca o próprio gênio” (ROUSSEAU, 1973, p. 344).\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cp\u003e\u0026nbsp;\u003cbr /\u003e\u003c/p\u003e"},"link":[{"rel":"replies","type":"application/atom+xml","href":"https://www.revistasisifo.com/feeds/5634620615517287363/comments/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"https://www.revistasisifo.com/2021/11/do-primeiro-discurso-ao-emilio-uma.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"https://www.blogger.com/feeds/1072695390919205880/posts/default/5634620615517287363"},{"rel":"self","type":"application/atom+xml","href":"https://www.blogger.com/feeds/1072695390919205880/posts/default/5634620615517287363"},{"rel":"alternate","type":"text/html","href":"https://www.revistasisifo.com/2021/11/do-primeiro-discurso-ao-emilio-uma.html","title":"Do primeiro Discurso ao Emílio : uma jornada em busca da virtude"}],"author":[{"name":{"$t":"carla vanessa"},"uri":{"$t":"https://www.blogger.com/profile/00885708202220293112"},"email":{"$t":"noreply@blogger.com"},"gd$image":{"rel":"http://schemas.google.com/g/2005#thumbnail","width":"32","height":"24","src":"//1.bp.blogspot.com/_Pv4oC_hV0oo/SW4tlHisWaI/AAAAAAAAAAY/IDRYPZqX6CA/S220-s32/MENINAS+033.jpg"}}],"media$thumbnail":{"xmlns$media":"http://search.yahoo.com/mrss/","url":"https://blogger.googleusercontent.com/img/a/AVvXsEjgrfMMGOu_VmqGCEVkA2msUYC6PshGClTc2qQ_s7Kd2ijxiVMDL1UvMJQwW5ZoWdXofiNBPRsePiKwQd4bNuSkTRLHG8CkiVbC0QiqQ9mDD17UJ3y3GiVslE2batijnQiUfRjU2sKI6qPduJhqfc_Dd6zEDZkclML5Yokiwe003vMqJyB-_RI4mfID\u003ds72-c","height":"72","width":"72"},"thr$total":{"$t":"0"}},{"id":{"$t":"tag:blogger.com,1999:blog-1072695390919205880.post-7326907617572485319"},"published":{"$t":"2021-11-06T14:10:00.002-03:00"},"updated":{"$t":"2021-11-06T14:55:02.268-03:00"},"category":[{"scheme":"http://www.blogger.com/atom/ns#","term":"Artigos"},{"scheme":"http://www.blogger.com/atom/ns#","term":"Destaques"}],"title":{"type":"text","$t":"A liberdade em Guilherme de Ockham: aspectos filosóficos, teológicos e políticos"},"content":{"type":"html","$t":"\u003cdiv style\u003d\"text-align: center;\"\u003e\u003cbr /\u003e\u003c/div\u003e\u003cdiv style\u003d\"text-align: center;\"\u003e\u003cbr /\u003e\u003c/div\u003e\u003cp style\u003d\"text-align: left;\"\u003e\u0026nbsp;Revista Sísifo. Nº 13, Vol. 2. Janeiro/Junho 2021. ISSN 2359-3121. www.revistasisifo.com\u003c/p\u003e\u003cp style\u003d\"text-align: left;\"\u003e\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"text-align: left;\"\u003e\u0026nbsp;\n\u003c/p\u003e\u003cp style\u003d\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm; text-align: left;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eWilliam\nSaraiva Borges\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eLicenciado,\nMestre e Doutorando em Filosofia pela Universidade Federal de Pelotas\n(UFPel). E-mail para contato: saraiva.borges@gmail.com\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp style\u003d\"text-align: left;\"\u003e\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"text-align: left;\"\u003e\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"text-align: center;\"\u003e\u003c/p\u003e\u003cdiv class\u003d\"separator\" style\u003d\"clear: both; text-align: center;\"\u003e\u003ca href\u003d\"https://blogger.googleusercontent.com/img/a/AVvXsEiY_ttTAxW8INADKwilS40jGfHMF-Bea_JPELxJcyM85-mhhgUleYsM81rf_7tzDeAw3mliXlRPCK7pSasa-UhdzS76dSv_IifGi2dypF6ji5FXRrhXeMTsvHeVDtzbKI8AuDBFCjeyMgcC-5fc8Dwt1_ZeX-uWWufoKWLXlF7FTA4Carn00oNJPGx-\u003ds759\" style\u003d\"margin-left: 1em; margin-right: 1em;\"\u003e\u003cimg border\u003d\"0\" data-original-height\u003d\"708\" data-original-width\u003d\"759\" height\u003d\"298\" src\u003d\"https://blogger.googleusercontent.com/img/a/AVvXsEiY_ttTAxW8INADKwilS40jGfHMF-Bea_JPELxJcyM85-mhhgUleYsM81rf_7tzDeAw3mliXlRPCK7pSasa-UhdzS76dSv_IifGi2dypF6ji5FXRrhXeMTsvHeVDtzbKI8AuDBFCjeyMgcC-5fc8Dwt1_ZeX-uWWufoKWLXlF7FTA4Carn00oNJPGx-\u003ds320\" width\u003d\"320\" /\u003e\u003c/a\u003e\u003c/div\u003e\u003cbr /\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u0026nbsp;O Mestre Ockham e seu discípulo (Trechsel, Lyon)\u003c/span\u003e\u003cbr /\u003e\u003cp style\u003d\"text-align: left;\"\u003e\u003c/p\u003e\u003cp style\u003d\"text-align: left;\"\u003e\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"text-align: left;\"\u003e\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"text-align: center;\"\u003e\u0026nbsp;\u003ca href\u003d\"https://drive.google.com/file/d/1QMsTaZnjRg0IYmDSX9yUTjrhwBV2qkWW/view?usp\u003dsharing\"\u003ePDF \u003c/a\u003e\u003cbr /\u003e\u003c/p\u003e\u003cp style\u003d\"text-align: left;\"\u003e\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"text-align: left;\"\u003e\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"text-align: left;\"\u003e\u0026nbsp;\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eResumo:\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nMeus objetivos, neste artigo, são os seguintes: 1) na primeira\nseção, retomar minha trajetória acadêmica, elucidando como o\nestudo da \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eOpera\nOmnia \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ede\nGuilherme de Ockham levou-me a constatação da amplitude e da\nimportância do conceito de liberdade para o pensamento ockhamiano;\n2) na segunda seção, apresentar brevemente quais sejam os sentidos\ndo termo liberdade encontrados nas obras do \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eVenerabilis\nInceptor\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ne, em seguida, arrolar e expor quatro cenários teóricos em que o\ntema da liberdade, de modo explícito, é abordado pelo\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\nMenorita Inglês\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp style\u003d\"line-height: 150%; margin-bottom: 0cm; text-align: left;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003ePalavras-chave:\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nFilosofia Medieval; Teologia; Política; Guilherme de Ockham;\nLiberdade.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eAbstract:\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\nMy aims in this paper are these: 1) in the first section, to resume\nmy academic trajectory, elucidating how the study of William of\nOckham’s \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003eOpera\nOmnia\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\npermitted me to verify the extent and importance of the concept of\nfreedom for ockhamian thought; 2) in the second section, to present\nbriefly the meanings of the term freedom into Ockham’s works and\nthen list and expose four theoretical scenarios in which the theme of\nfreedom is explicitly approached by William of Ockham.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eKeywords:\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\nMedieval Philosophy; Theology; Politics; William\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nof Ockham; Freedom.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"center\" style\u003d\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003e***\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"center\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eRetomando\nas pesquisas realizadas\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp style\u003d\"line-height: 150%; margin-bottom: 0cm; text-align: left;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eO\nconceito ockhamiano de liberdade tem sido um dos meus objetos de\npesquisa desde os últimos semestres da Graduação em Filosofia\n(concluída em 2015/1 na UFPel). Nos anos de 2014 e 2015, enquanto\naspirante ao Mestrado em Filosofia no PPGFil/UFPel, e sabendo que a\nsua área de concentração era (e ainda é) Ética e Filosofia\nPolítica, tratei de encontrar na \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eOpera\nOmnia\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote1sym\" name\u003d\"sdfootnote1anc\"\u003e\u003csup\u003e1\u003c/sup\u003e\u003c/a\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nde Guilherme de Ockham (1284?-1347?), filósofo que eu já estudava\n(embora com outro foco\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote2sym\" name\u003d\"sdfootnote2anc\"\u003e\u003csup\u003e2\u003c/sup\u003e\u003c/a\u003e)\ndesde o início da Licenciatura, algum tópico que se adequasse às\nlinhas de pesquisa do Programa. Foi assim que, lendo e analisando sua\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eOpera\nPolitica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\npercebi a originalidade do seu apelo à liberdade evangélico-cristã\nao discorrer sobre as relações de poder entre Igreja e Império. A\npartir de então, apresentei minhas “descobertas” em vários\neventos acadêmicos\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote3sym\" name\u003d\"sdfootnote3anc\"\u003e\u003csup\u003e3\u003c/sup\u003e\u003c/a\u003e,\nescrevi também meu Trabalho de Conclusão de Curso (TCC) discutindo\ncolateralmente esse assunto\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote4sym\" name\u003d\"sdfootnote4anc\"\u003e\u003csup\u003e4\u003c/sup\u003e\u003c/a\u003e\ne ainda publiquei um artigo contendo minhas primeiras conclusões\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote5sym\" name\u003d\"sdfootnote5anc\"\u003e\u003csup\u003e5\u003c/sup\u003e\u003c/a\u003e.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eParalelamente\nàs minhas pesquisas pessoais, tive a grata oportunidade de ser\nbolsista de Iniciação à Pesquisa (PBIP), de 08/2014 a 07/2015, sob\na orientação do Prof. Dr. Pedro Leite Junior (reconhecido\nockhamiano brasileiro e professor adjunto do Departamento de\nFilosofia da UFPel). Esse projeto de pesquisa, o qual se intitulava\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003ePresciência\ne liberdade na perspectiva de Ockham: repercussões e desdobramentos\nna discussão contemporânea\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote6sym\" name\u003d\"sdfootnote6anc\"\u003e\u003csup\u003e6\u003c/sup\u003e\u003c/a\u003e\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e,\nme permitiu conhecer não somente outros textos do \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eVenerabilis\nInceptor\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e,\nmas me possibilitou, sobretudo, perceber que o tema da liberdade, na\nperspectiva de Ockham, era algo muito mais amplo e complexo do que se\npoderia imaginar à primeira vista.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eElaborei,\nentão, meu projeto de Mestrado, intitulado \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eA\nliberdade humana segundo Guilherme de Ockham\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e,\nno qual eu problematizava a relação entre esses dois aspectos da\nliberdade (os quais eu denominei “especulativo” e “prático”)\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote7sym\" name\u003d\"sdfootnote7anc\"\u003e\u003csup\u003e7\u003c/sup\u003e\u003c/a\u003e.\nContudo, aprofundando as leituras e considerando as ponderações do\nmeu orientador, Prof. Dr. Sérgio Ricardo Strefling, julguei que o\nprojeto era muito ambicioso. Desse modo, decidi que a dissertação\ndeveria versar unicamente sobre a liberdade no âmbito político\n(aquele que eu chamara de “prático”); e, de fato, foi o que eu\nfiz. Em 2015, durante um minicurso ministrado na UFPel, conheci o\nProf. Dr. José Antônio de Camargo Rodrigues de Souza\n(reconhecidíssimo medievalista, tanto no Brasil como no exterior), o\nqual me presenteou com os rascunhos de sua inédita tradução da\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eTerceira\nParte do Diálogo\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e\n(a qual só seria publicada em 2016); a partir daí, pouco a pouco,\nredelimitei meu projeto e, por fim, a dissertação foi a seguinte: \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eA\nliberdade religiosa e política: um estudo a partir do III Dialogus\nde Guilherme de Ockham\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote8sym\" name\u003d\"sdfootnote8anc\"\u003e\u003csup\u003e8\u003c/sup\u003e\u003c/a\u003e\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eTodavia,\na história ainda não terminou: mesmo que o objeto de estudo da\ndissertação estivesse bem definido, o tema da liberdade, em Ockham,\ncontinuava (e continua) sendo muito mais amplo. Dei-me por conta,\nentão, ao estudar sua \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eOpera\nPhilosophica et Theologica\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e,\nde que também na ética (ou filosofia moral), ao investigar a\nvontade humana, o \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eVenerabilis\nInceptor \u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003efazia\nuso do conceito de liberdade\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote9sym\" name\u003d\"sdfootnote9anc\"\u003e\u003csup\u003e9\u003c/sup\u003e\u003c/a\u003e.\nAlém disso, percebi que a discussão acerca das potências absoluta\ne ordenada de Deus, igualmente estavam relacionadas ao conceito de\nliberdade (mas sobre esse tópico ainda não cheguei a fazer nenhum\ntrabalho específico, nem mesmo comunicação oral em evento).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eDessa\nmaneira, como se pode ver, a liberdade é discutida por Ockham em, ao\nmenos, quatro contextos diferentes, o que eu denominei abordagens\nockhamianas da liberdade. Ademais, como destaca Baudry, nas obras de\nOckham ainda se pode identificar alguns sentidos para o termo\nliberdade, segundo os quais o \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eMenorita\nInglês\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e\ndefine esse conceito. Por essa razão, na minha dissertação de\nMestrado, dediquei a primeira seção do prólogo à elucidação\ndessas questões. Aqui neste trabalho, nas páginas subsequentes, com\nvárias correções e adaptações, transcrevo alguns trechos do\nreferido prólogo da minha dissertação e de outros estudos\nanteriormente publicados (todos devidamente arrolados nas notas de\nrodapé).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"center\" style\u003d\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eA\nliberdade em Ockham: sentidos e abordagens\u003c/span\u003e\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eLéon\nBaudry, com base no \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eComentário\nàs Sentenças\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nnos \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eQuodlibeta\nSeptem\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nna \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eExposição\nà “Física” de Aristóteles\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ne no \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eTratado\nsobre a predestinação e a presciência de Deus\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote10sym\" name\u003d\"sdfootnote10anc\"\u003e\u003csup\u003e10\u003c/sup\u003e\u003c/a\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nidentifica seis sentidos ockhamianos para o termo liberdade. Contudo,\nos reduz a apenas quatro: \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eausência\nde coação\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote11sym\" name\u003d\"sdfootnote11anc\"\u003e\u003csup\u003e11\u003c/sup\u003e\u003c/a\u003e\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eausência\nde servidão ao pecado\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote12sym\" name\u003d\"sdfootnote12anc\"\u003e\u003csup\u003e12\u003c/sup\u003e\u003c/a\u003e\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eausência\nde imutabilidade\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote13sym\" name\u003d\"sdfootnote13anc\"\u003e\u003csup\u003e13\u003c/sup\u003e\u003c/a\u003e\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ne \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eausência\nde necessidade\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote14sym\" name\u003d\"sdfootnote14anc\"\u003e\u003csup\u003e14\u003c/sup\u003e\u003c/a\u003e\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nAlém dessas quatro acepções com que se pode entender o termo\nliberdade, ainda é possível localizá-lo em, ao menos, quatro\nabordagens realizadas por Ockham em sua \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eOpera\nPhilosophica et Theologica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ne em sua \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eOpera\nPolitica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eA\nprimeira delas se refere à questão da \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eliberdade\nde Deus\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nou seja, no vocabulário técnico medieval, se Deus poderia, por sua\npotência absoluta, fazer livremente aquilo que, por sua potência\nordenada, não tenha efetivamente feito nem pretenda vir a fazer\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: xx-small;\"\u003e\n\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote15sym\" name\u003d\"sdfootnote15anc\"\u003e\u003csup\u003e15\u003c/sup\u003e\u003c/a\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nA resposta do \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eMenorita\nInglês\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nevidencia seu convicto e pleno assentimento ao, assim chamado,\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eprincípio\ndo poder absoluto de Deus\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e:\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e[...] Deus pode fazer algumas coisas pela\n[sua] potência ordenada e outras pela [sua] potência absoluta.\n[...] “poder alguma coisa”, às vezes, é tomado segundo as leis\nordenadas e instituídas por Deus, e destas se diz que Deus pode\nfazê-las pela [sua] potência ordenada. Outras vezes, toma-se\n“poder” por poder fazer tudo aquilo que, ao ser feito, não\nimplica contradição, quer Deus tenha se ordenado vir a fazê-lo,\nquer não, pois Deus pode fazer muitas coisas que não queira fazer\n[...]; e destas se diz que Deus pode [fazê-las] pela [sua] potência\nabsoluta.\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote16sym\" name\u003d\"sdfootnote16anc\"\u003e\u003csup\u003e16\u003c/sup\u003e\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eDe\nfato, a soberana onipotência de Deus, pela qual lhe é possível\nfazer tudo aquilo que não inclua contradição, é a condição de\npossibilidade para que se preserve sua intangível e absoluta\nliberdade\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote17sym\" name\u003d\"sdfootnote17anc\"\u003e\u003csup\u003e17\u003c/sup\u003e\u003c/a\u003e.\nOra, sendo assim livre o Criador, também deverá ser livre a\ncriatura, já que criada a sua “imagem e semelhança”\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote18sym\" name\u003d\"sdfootnote18anc\"\u003e\u003csup\u003e18\u003c/sup\u003e\u003c/a\u003e.\nEsse inevitável corolário é enfatizado por Jürgen Miethke (e\noutros estudiosos):\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e[…] the experience of\nfreedom underlies all of his [Ockham’s] ideas. His idea of God is\nsimply unintelligible without his view of the sovereign freedom of\nGod. God, absolutely free and omnipotent, is placed side by side with\nman as his creature; there is an infinite distance between both of\nthem, but still man is conceived of as the being next to God and\nintended to be free. […] Freedom of the Creator, however, was that\nimportant to Ockham that to him reliability on divine acting in\nsalvation was by no means a limitation to God's possibilities. And\nyet the free Creator corresponded to the free creature. Man, as\ndependent on God as he is in being and acting, is yet a free\nindividual, and so he was meant to be and created. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eEven\nthe original sin could not change this relationship.\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote19sym\" name\u003d\"sdfootnote19anc\"\u003e\u003csup\u003e19\u003c/sup\u003e\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eA\nliberdade da criatura humana, consequência direta da liberdade do\nCriador Divino, conduz o \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eVenerabilis\nInceptor\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nà segunda das quatro mencionadas abordagens; aquela atinente ao\naspecto precipuamente ético da questão, qual seja, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003ea\nliberdade da vontade humana\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote20sym\" name\u003d\"sdfootnote20anc\"\u003e\u003csup\u003e20\u003c/sup\u003e\u003c/a\u003e\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nPara Ockham, “nenhum outro ato senão o ato da vontade é\nnecessariamente virtuoso”\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote21sym\" name\u003d\"sdfootnote21anc\"\u003e\u003csup\u003e21\u003c/sup\u003e\u003c/a\u003e,\nisto é, somente as ações humanas que forem realizadas em\ndecorrência de um ato volitivo podem ser moralmente ajuizadas como\nvirtuosas e/ou viciosas. As ações efetivas e exteriores de ir à\nigreja e/ou lançar-se de um penhasco – exemplifica Ockham – são\nmoralmente indiferentes, isto é, não possuem em si (objetivamente)\nnenhum valor moral \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003ea\npriori\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nO ato da vontade, ao contrário, é necessária e intrinsecamente\nvirtuoso e/ou vicioso dependendo da intenção (boa e/ou má) e da\nfinalidade (louvável e/ou censurável) que o movem. Desse modo, a\nação efetiva recebe sua valoração moral do ato volitivo que a\ncausou. O ato volitivo é, portanto, primariamente bom ou mau,\nenquanto o ato efetivo é, apenas, secundariamente bom ou mau, na\nmedida em que está em conformidade com o ato da vontade (intenção\ne finalidade) que o impeliu\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote22sym\" name\u003d\"sdfootnote22anc\"\u003e\u003csup\u003e22\u003c/sup\u003e\u003c/a\u003e.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eOra,\nvontade e liberdade, de acordo com o \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eMenorita\nInglês\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nconstituem uma única e indistinta coisa: “[liberdade] é um termo\nconotativo que evoca a própria vontade, ou seja, a natureza\nintelectual [do homem], conotando algo que, contingentemente, pode\nser feito por ela mesma”\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote23sym\" name\u003d\"sdfootnote23anc\"\u003e\u003csup\u003e23\u003c/sup\u003e\u003c/a\u003e.\nE noutra passagem, Ockham apresenta a acepção de liberdade\naplicável a esta matéria: “chamo liberdade o poder pelo qual\nposso, indiferente e contingentemente, postular [algo] diverso, de\ntal modo que posso causar e não causar um mesmo efeito, [e] fora\ndaquela potência, [não há] nenhuma diversidade existente em outro\nlugar”\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote24sym\" name\u003d\"sdfootnote24anc\"\u003e\u003csup\u003e24\u003c/sup\u003e\u003c/a\u003e.\nDe fato, se não fosse livre, a vontade não poderia produzir, por\nassim dizer, qualquer intenção moralmente imputável.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eTodavia,\nde acordo com o \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eVenerabilis\nInceptor\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nmediante nenhum raciocínio argumentativo se pode provar,\nsuficientemente, que a vontade seja livre. No entanto, a liberdade da\nvontade pode ser conhecida, de modo evidente, através da\nexperiência, uma vez que a pessoa humana experimenta (empiricamente)\nque, por sua própria vontade, pode querer ou não querer alguma\ncoisa (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003esc.\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eindeterminação\nda vontade). A vontade, portanto, é ativa, podendo atualizar-se por\nsi mesma, isto é, passar da potência ao ato sem o concurso de\nnenhum agente externo (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003esc.\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eautodeterminação\nda vontade)\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote25sym\" name\u003d\"sdfootnote25anc\"\u003e\u003csup\u003e25\u003c/sup\u003e\u003c/a\u003e.\nDesse modo, sendo a faculdade volitiva livre e ativa, pode o agente\nmoral ter intenções e ações virtuosas e/ou viciosas, as quais, e\nsomente as quais, podem e devem ser moralmente valoradas como boas\ne/ou más, louváveis e/ou censuráveis. Em suma, sem liberdade não\nhá vontade, sem vontade livre não há intenção e sem intenção\nlivremente querida não há ação moral passível de valoração\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote26sym\" name\u003d\"sdfootnote26anc\"\u003e\u003csup\u003e26\u003c/sup\u003e\u003c/a\u003e.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eEsse\ndebate acerca da liberdade da vontade (pela qual os seres humanos\npodem querer ou não querer algo, fazer ou deixar de fazer alguma\ncoisa) arrasta o \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eVenerabilis\nInceptor \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003epara\na terceira das quatro abordagens antes referidas, a saber, aquela\nreferente à \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003equerela\nda (in)compatibilidade entre a liberdade humana e a presciência\ndivina dos futuros contingentes\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote27sym\" name\u003d\"sdfootnote27anc\"\u003e\u003csup\u003e27\u003c/sup\u003e\u003c/a\u003e\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nA recepção medieval do nono capítulo do \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003ePeri\nHermeneias\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nno qual de Aristóteles formula e discute o célebre problema dos\nfuturos contingentes\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote28sym\" name\u003d\"sdfootnote28anc\"\u003e\u003csup\u003e28\u003c/sup\u003e\u003c/a\u003e,\ntraz consigo um intrincado dilema filosófico-teológico: se Deus,\nnecessariamente, conhece todas as coisas (onisciência) e as conhece\nde antemão (presciência), então, o futuro não é contingente,\nmas, ao contrário, está determinado a ser, necessariamente, do modo\ncomo é conhecido por Deus; logo, as ações humanas estão,\ninevitavelmente, fadadas a serem deste ou daquele modo e, por\nconseguinte, não são livres os seres humanos. De fato, asseverar a\nnecessidade do futuro implica a radical destruição da liberdade\nhumana, bem como de toda a possibilidade de deliberação e escolha\ndas ações a serem praticadas ou evitadas.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eOckham,\ncom efeito, se vê obrigado a enfrentar essa aporia e oferecer-lhe\numa solução que, conciliando as conclusões de Aristóteles e a\ndoutrina cristã, salvaguardasse tanto a liberdade humana quanto a\npresciência divina. Para o \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eMenorita\nInglês\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\ndesse modo:\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e[...] sem dúvida se deve assumir que Deus\ncertamente sabe todos os futuros contingentes; de modo que certamente\nsabe que lado da contradição será verdadeiro e que lado será\nfalso; no entanto, de modo que todas as proposições como “Deus\nsabe que este – ou aquele – lado da contradição é verdadeiro”\nsão contingentes e não necessárias [...]. Mas é difícil ver de\nque modo o saiba, visto que um lado não está mais determinado para\na verdade que o outro. [...] Por isso, digo que é impossível\nexprimir com clareza o modo pelo qual Deus sabe os futuros\ncontingentes. No entanto, deve-se assumir que sabe apenas\ncontingentemente.\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote29sym\" name\u003d\"sdfootnote29anc\"\u003e\u003csup\u003e29\u003c/sup\u003e\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp style\u003d\"line-height: 150%; margin-bottom: 0cm; text-align: left; text-indent: 1.25cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eDe\nfato, Deus conhece o futuro contingentemente, isto é, conhece o\nfuturo não como algo necessário (que deve ser imutavelmente do modo\ncomo é conhecido), mas conhece como algo contingente (que tanto pode\nser como não ser): “[...] um lado da contradição é\ndeterminadamente verdadeiro, de modo que não é falso. É, no\nentanto, contingentemente verdadeiro e, por isso, é verdadeiro de\nmodo que pode ser falso e pode jamais ter sido verdadeiro”\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote30sym\" name\u003d\"sdfootnote30anc\"\u003e\u003csup\u003e30\u003c/sup\u003e\u003c/a\u003e.\nDesse modo, o futuro é conhecido por Deus e nem por isso deixa de\nser contingente; e assim, permanece Deus presciente e o ser humano\nlivre para escolher e deliberar\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nCarlos Eduardo de Oliveira assim resume a posicionamento do\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eVenerabilis\nInceptor:\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eO nó da solução ockhamiana consiste em\ndizer que o conhecimento divino da determinação do futuro\ncontingente, diversamente do que é requerido pela argumentação\naristotélica, não se segue da necessidade da verdade da proposição,\nou seja, da determinação atual daquilo que é por ela enunciado\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e.\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote31sym\" name\u003d\"sdfootnote31anc\"\u003e\u003csup\u003e31\u003c/sup\u003e\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eOra,\nos fatos ou estados de coisas só podem ser considerados contingentes\nna medida em que dependam de um agente livre que delibera e age\nquanto ao que quer. Este é, portanto, o caso do ser humano: ele é\nlivre para escolher o que quiser\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote32sym\" name\u003d\"sdfootnote32anc\"\u003e\u003csup\u003e32\u003c/sup\u003e\u003c/a\u003e,\nou seja, sua liberdade é, antes de tudo, liberdade da vontade (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003esc.\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eindeterminação\ne/ou autodeterminação da vontade). Com efeito, a contingência do\nfuturo, indispensável à liberdade humana, não é comprometida pela\npresciência de Deus, nem a presciência divina é atingida pela\ncontingência do futuro, pois Deus sabe todas as coisas, mas as sabe\ncontingentemente, e sendo estas contingentes é, portanto, livre o\nser humano.\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote33sym\" name\u003d\"sdfootnote33anc\"\u003e\u003csup\u003e33\u003c/sup\u003e\u003c/a\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eTodavia,\nno que concerne à liberdade no pensamento de Ockham, além das\nquatro acepções do termo e das três abordagens que acabo de\nsalientar (as quais podem ser localizadas, especialmente, em sua\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eOpera\nPhilosophica et Theologica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e),\numa outra abordagem, talvez a mais original de todas elas, tem por\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003elocus\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nsua \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eOpera\nPolitica\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote34sym\" name\u003d\"sdfootnote34anc\"\u003e\u003csup\u003e34\u003c/sup\u003e\u003c/a\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nEsse novo enfretamento do tema da liberdade surge quando o\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eVenerabilis\nInceptor \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ese\ndepara com as candentes questões políticas de sua época, a saber,\nas conflituosas relações de poder entre Igreja/Papado e\nImpério/Reinos\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote35sym\" name\u003d\"sdfootnote35anc\"\u003e\u003csup\u003e35\u003c/sup\u003e\u003c/a\u003e.\nOra, os pontífices romanos, com base nas \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eSagradas\nEscrituras\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ne no \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eCódigo\nde Direito Canônico\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nentão vigente, se pretendiam possuidores da \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eplenitudo\npotestatis in spiritualibus et in temporalibus\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nisto é, a plenitude do poder, tanto no âmbito espiritual, como na\nesfera temporal. O \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eMenorita\nInglês\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\ncom efeito, rechaça enfaticamente essa doutrina, considerando-a uma\npatente heresia: se o papa possuísse regularmente essa pretensa\nplenitude de poder, por conseguinte, tolheria a inalienável\nliberdade humana – \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003ea\nliberdade evangélica garantida pela lei cristã\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n– e ao fazê-lo contradiria tal princípio escriturístico;\ntornando-se, portanto, um herege\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote36sym\" name\u003d\"sdfootnote36anc\"\u003e\u003csup\u003e36\u003c/sup\u003e\u003c/a\u003e.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eO\nintricado problema enfrentado pelo \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eVenerabilis\nInceptor\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\ncomo mencionado, é a pretensa \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eplenitudo\npotestatis \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eavocada\npelos pontífices romanos sobre as esferas espiritual e temporal.\nOckham discorda frontalmente dessa doutrina, embora os argumentos\naduzidos a favor dela estejam contidos nas \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eSagradas\nEscrituras\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nO \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eMenorita\nInglês\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nnaturalmente, reconhece a autenticidade das \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eSagradas\nPáginas\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\ncontudo não assente com a interpretação que é dada a elas pelos\njuristas e teólogos da Cúria Romana. Assim sendo, ao apresentar sua\nprópria interpretação, Ockham novamente traz à lume sua noção\nde \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003elibertas\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ne, através dela, empreende sua refutação à \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eplenitudo\npotestatis papalis\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote37sym\" name\u003d\"sdfootnote37anc\"\u003e\u003csup\u003e37\u003c/sup\u003e\u003c/a\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eDe\nmodo geral, nas \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eObras\nPolíticas\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ndo \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eVenerabilis\nInceptor\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nencontramos a seguinte estrutura: inicialmente, Ockham apresenta a\ndefinição de \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eplenitudo\npotestatis\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e;\nem seguida, expõe os argumentos bíblicos em que tal doutrina se\nfundamenta e, por fim, aduz sua refutação a mesma. O \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eMenorita\nInglês\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\ncom efeito, arrola diferentes alegações que se contrapõem à\nplenitude do poder papal, entretanto, em todas as suas obras, o\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"la\"\u003e\u003ci\u003eargumentum\nlibertatis \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eou\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"la\"\u003e\u003ci\u003eargumentum\nad libertatem\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\né o primeiro a ser apresentado e o mais longamente desenvolvido. No\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiálogo\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nchega a afirmar: “[...] é o mais importante ou um dentre os mais\nrelevantes fundamentos ou razões pelos quais algumas pessoas dizem\nque o papa não possui tal plenitude de poder [...]”\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote38sym\" name\u003d\"sdfootnote38anc\"\u003e\u003csup\u003e38\u003c/sup\u003e\u003c/a\u003e.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eSegundo\nOckham, a liberdade nos foi concedida por Deus e pela natureza\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote39sym\" name\u003d\"sdfootnote39anc\"\u003e\u003csup\u003e39\u003c/sup\u003e\u003c/a\u003e,\nisto é, somos livres tanto pela lei divina quanto pelo direito\nnatural. Ora, o sumo pontífice tudo pode fazer e ordenar, exceto\naquilo que contradiz a lei divina e o direito natural\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote40sym\" name\u003d\"sdfootnote40anc\"\u003e\u003csup\u003e40\u003c/sup\u003e\u003c/a\u003e.\nConsequentemente, se a liberdade é dom divino e natural, está\nexcluído do poder papal tudo quanto tolhe ou mesmo compromete tal\nliberdade dos indivíduos. Logo, o papa não possui regularmente a\nplenitude do poder e essa nada mais é do que uma herética usurpação\nda liberdade e dos direitos que possuímos por concessão de Deus e\nda natureza\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote41sym\" name\u003d\"sdfootnote41anc\"\u003e\u003csup\u003e41\u003c/sup\u003e\u003c/a\u003e.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eEssa\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"la\"\u003e\u003ci\u003enaturalis\net divina libertas\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nevocada de forma tão original pelo \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eMenorita\nInglês\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\né, segundo ele, a própria lei evangélica, ou seja, a lei cristã\nque de acordo com as \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eSagradas\nEscrituras\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\né a lei perfeita da liberdade\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote42sym\" name\u003d\"sdfootnote42anc\"\u003e\u003csup\u003e42\u003c/sup\u003e\u003c/a\u003e.\nOra, tal \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"la\"\u003e\u003ci\u003elex\nlibertatis\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nestá, evidentemente, contida nas Escrituras, pois “[...] o\nbem-aventurado Tiago, na sua \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEpístola\nCanônica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n[1, 25], diz que a lei evangélica é a ‘lei perfeita da\nliberdade’”\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote43sym\" name\u003d\"sdfootnote43anc\"\u003e\u003csup\u003e43\u003c/sup\u003e\u003c/a\u003e.\nOckham, então, arrola inúmeras perícopes bíblicas (extraídas da\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEpístola\nde Tiago\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\ndas cartas paulinas aos \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eGálatas\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ne aos \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eCoríntios\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ne dos \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eAtos\ndos Apóstolos\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e)\nnas quais o cristianismo é caracterizado como uma religião da\nliberdade\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote44sym\" name\u003d\"sdfootnote44anc\"\u003e\u003csup\u003e44\u003c/sup\u003e\u003c/a\u003e.\nPara Ockham, a religião evangélico-cristã é regida pela “[...]\nlei da perfeita liberdade, cujo ‘jugo’, segundo o seu próprio\ninstaurador, ‘é suave e o seu peso é leve’”\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote45sym\" name\u003d\"sdfootnote45anc\"\u003e\u003csup\u003e45\u003c/sup\u003e\u003c/a\u003e,\nde modo que, “[...] os cristãos, mediante a lei evangélica,\nabsolutamente não estão sujeitos a tanta servidão quanta havia na\nantiga lei, seja na esfera temporal, seja na espiritual [...]”\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote46sym\" name\u003d\"sdfootnote46anc\"\u003e\u003csup\u003e46\u003c/sup\u003e\u003c/a\u003e.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eO\nproblema posto pelo contexto sócio-histórico-geográfico em que\nOckham estava inserido, ou seja, pela conjuntura\neclesiástico-política da Europa nos séculos XIII e XIV, fora a\npretensão papal de possuir uma supremacia de poder espiritual e\nsecular sobre toda a Cristandade. Dois eram, no entanto, os elementos\nque poderiam limitar o poder do papa e contra os quais o sumo\npontífice jamais deveria atentar: a lei divina e o direito natural.\nO \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eVenerabilis\nInceptor\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\ncom sua argúcia lógica, rapidamente encontrou uma brilhante via de\nrefutação: sustentou que, por direito divino e natural, possuímos\numa inalienável liberdade, qual seja, a liberdade evangélico-cristã.\nOra, se tal \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003elibertas\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\né divinamente natural e naturalmente divina, por consequência\nimediata, o papa não pode possuir regularmente a arrogada \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eplenitudo\npotestatis\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\npois se a possuísse, tolheria a liberdade dos seres humanos e nisso\natentaria contra a lei divina e contra o direito natural.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eDito\nem outras palavras: o papa, em virtude da fé cristã que professa e\ndos princípios evangélicos que dela decorrem, está obrigado a\nrespeitar as leis divinas e naturais. Desse modo, se de fato\npossuísse o supremo poder espiritual e temporal, evidentemente,\nusurparia dos homens sua \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"la\"\u003e\u003ci\u003enaturalis\net divina\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\nlibertas\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ne, assim, tornar-se-ia réu de heresia por repugnar o direito\nestabelecido por Deus e pela natureza. Desse modo, segundo a exegese\nbíblica do \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eVenerabilis\nInceptor\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e[...] aquelas palavras de Cristo, antes\nreferidas, dirigidas ao bem-aventurado Pedro, que se encontram no\n\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eEvangelho de Mateus\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n[16, 19]: ‘tudo o que ligares’ etc., bem como os cânones, nos\nquais se afirma que o papa deve ser obedecido em tudo, devem ser\nentendidas, admitindo-se a hipótese de haver exceções. Com efeito,\nse fosse de outra maneira, o poder do papa seria idêntico ao divino\ne, então, ele poderia de direito tirar o império do imperador, os\nreinos dos reis e os principados dos príncipes e, em geral, de todos\nos mortais os seus próprios bens, e os tomar para si ou retê-los ou\ndoá-los a quaisquer outras pessoas, até mesmo àquelas de condição\nhumilde. Ora, isso elimina e destrói a liberdade perfeita da lei\nevangélica\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote47sym\" name\u003d\"sdfootnote47anc\"\u003e\u003csup\u003e47\u003c/sup\u003e\u003c/a\u003e.\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eLibertas\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ee\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eplenitudo\npotestatis\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nnão podem coexistir (de forma concomitante), pois dado que suas\nnaturezas são contraditoriamente opostas (conflitantes,\nincompatíveis e/ou inconciliáveis), se autoexcluem mutuamente.\nAssim sendo, fica manifesto qual seja a função ou o papel da\nliberdade, isto é, do \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"la\"\u003e\u003ci\u003eargumentum\nlibertatis\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eou\ndo \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"la\"\u003e\u003ci\u003eargumentum\nad libertatem\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nna \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eOpera\nPolitica \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ede\nGuilherme de Ockham: pela \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"la\"\u003e\u003ci\u003enaturalis\net divina libertas\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ea\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"la\"\u003e\u003ci\u003eplenitudo\npotestatis \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003earrogada\npelos pontífices é impugnada e refutada, sendo tal pretensão\npapal, com grande justeza, contada entre as heréticas contradições\nperpetradas contra os direitos divino e natural, sintetizados na lei\nevangélica\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote48sym\" name\u003d\"sdfootnote48anc\"\u003e\u003csup\u003e48\u003c/sup\u003e\u003c/a\u003e.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"center\" style\u003d\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e* *\n* * * * *\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eNo\npresente ensaio, de maneira bastante modesta, procurei evidenciar a\nimportância, a amplitude, a centralidade e a originalidade do tema\nda liberdade para o pensamento filosófico, teológico e político de\nGuilherme de Ockham. No entanto, permanece em aberto a seguinte\nquestão: qual seria, efetivamente, na perspectiva ockhamiana, a\nrelação existente entre as acepções do termo liberdade e,\nsobretudo, entre as quatro abordagens acima elencadas? Haveria, entre\nelas, aplicação, implicação, continuidade, modificação,\nsuplantação, interdependência, independência ou ainda alguma\noutra possibilidade qualquer? Não pretendo, neste momento, esboçar\nnenhuma hipótese, nem mesmo preliminarmente, pois entendo que minha\ncontribuição tenha sido apontar o \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003elocus\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nisto é, identificar na \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eOpera\nOmnia\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ndo \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eVenerabilis\nInceptor\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\no cenário teórico em que o tema da liberdade é abordado. Por essa\nrazão, fui meticulosamente cuidadoso ao indicar as passagens\nespecíficas nas quais o \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eMenorita\nInglês\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nse ocupa com a matéria; além disso, embora não exaustivamente,\nlistei algumas das obras que considero mais relevantes para o\naprofundamento do assunto. Meu propósito, em suma, foi/é oferecer\naos “amigos da sabedoria” medieval, de modo absolutamente\ndespretensioso, algumas ideias que possam servir como ponto de\npartida para pesquisas ulteriores, apresentando-as aqui de forma\ndidática e sistematizada, e devidamente acompanhadas de referências\nbibliográficas primárias (fontes) e secundárias (comentadores). \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eBibliografia\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote49sym\" name\u003d\"sdfootnote49anc\"\u003e\u003csup\u003e49\u003c/sup\u003e\u003c/a\u003e\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eADAMS,\nMarilyn McCord. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003eThe\nStructure of Ockham’s Moral Theory\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eIn:\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eFranciscan\nStudies\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e,\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eNew\nYork, vol. 46, 1986, pp. 1-35.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e____________.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eWilliam\nOckham\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\nVolume 1. Notre Dame, Indiana: University of Notre Dame Press, 1987.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eARISTÓTELES.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eDa\nInterpretação\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003e\n\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e[\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003ePeri\nHermeneias\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e].\nTradução de José Veríssimo Teixeira da Mata. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003eSão\nPaulo: UNESP, 2013.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003eBAUDRY,\nLéon. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e\u003cb\u003eLexique\nPhilosophique de Guillaume d'Ockham: étude des notions\nfondamentales\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eParis:\nP. Lethielleux, 1958.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eBAYONA\nAZNAR, Bernardo. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eEl\norigen del Estado laico desde la Edad Media\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eMadrid:\nTecnos, 2009.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eBOEHNER,\nPhilotheus. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eCollected\nArticles on Ockham\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\nNew York: Franciscan Institute, St. Bonaventure University, 1958, pp.\n420-441.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eBORGES,\nWilliam Saraiva. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eA\nliberdade em Ockham: notas introdutórias\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eIn:\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nLEITE JUNIOR, Pedro; SILVA, Lucas Duarte (Orgs.). \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eAnais\ndo IV Congresso Internacional de Filosofia Moral e Política\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nPelotas: NEPFil, 2016, pp. 134-152.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e____________.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eA\nLiberdade Religiosa e Política na \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eTerceira\nParte do Diálogo \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003ede\nGuilherme de Ockham\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eIn:\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eRevista\nPortuguesa de Filosofia\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nBraga, v. 75, n. 3, 2019, pp. 1763-1784.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e____________.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eA\nLiberdade Religiosa e Política: um estudo a partir do \u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\u003cb\u003eIII\nDialogus \u003c/b\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003ede\nGuilherme de Ockham\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nPorto Alegre: Editora Fi, 2018.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e____________.\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e\nA via média ockhamiana na \u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eTerceira\nParte do Diálogo\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e.\nIn: STORCK, Alfredo \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eet\nal\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e.\n(Orgs.). \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eFilosofia\nMedieval – Coleção XVIII Encontro Nacional da ANPOF\u003c/span\u003e\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e.\nSão Paulo: ANPOF, 2019, pp. 179-186.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e____________.\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eAs\nimplicações morais do antirrealismo nominalista de Guilherme de\nOckham\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eIn:\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eSeara\nFilosófica\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nPelotas, n. 20, Verão, 2020, pp. 16-35.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e____________.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eO\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eArgumentum\nLibertatis\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\nna \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eOpera\nPolitica\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\nde Guilherme de Ockham\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nIn: \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eAproximação\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nRio de Janeiro, v. 9, 2015, pp. 70-86.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e____________.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eO\nProblema dos Universais em Guilherme de Ockham\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eIn:\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eEnciclopédia\u003c/span\u003e\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nPelotas, v. 2, Verão, 2014, pp. 14-21.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e____________.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eOs\naspectos liberalistas do pensamento político de Guilherme de Ockham\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eIn:\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003e\nSeara Filosófica\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nPelotas, n. 13, Verão, 2016, pp. 111-128.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e____________.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eUma\nmetodologia de ensino de Filosofia subjacente às \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eObras\nPolíticas\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\nde Guilherme de Ockham\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eIn:\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nBORGES, William Saraiva; STREFLING, Sérgio Ricardo. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eParvae\nNotitiae de Medio Aevo: Estudos de Filosofia Medieval\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nPorto Alegre: Editora Fi, 2017, pp. 185-203.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eBORGES,\nWilliam Saraiva; LEITE JUNIOR, Pedro. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eA\nrelação entre fé e razão em Guilherme de Ockham\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nIn: GELAIN, Itamar Luís; DE BONI, Luis Alberto (Orgs.). \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eFé\ne Razão na Idade Média\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nPorto Alegre: Editora Fi, 2019, pp. 187-206.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e____________.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eO\nantirrealismo nominalista de Guilherme de Ockham a partir do\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eComentário\nà Isagoge de Porfírio\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nIn: \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eThaumazein\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nSanta Maria, v. 8, n. 15, 2015, pp. 59-73.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e____________.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eUma\npropedêutica ao pensamento político de Guilherme de Ockham\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nIn: \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eTrabalhos\nPremiados – 2014: XXIII Congresso de Iniciação Científica e XVI\nEncontro de Pós-Graduação\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003ePelotas:\nUFPel, 2016, pp. 167-189.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eCOURTENAY,\nWilliam J. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eCapacity\nand Volition: A History of the Distinction of Absolute and Ordained\nPower\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003e.\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eBergamo:\nPierluigi Lubrina Editore, 1990.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eCRAIG,\nWilliam Lane. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eThe\nProblem of Divine Foreknowledge and Future Contingents from Aristotle\nto Suarez\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003eLeiden:\nBrill, 1988.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003eDAMIATA,\nMarino. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e\u003cb\u003eGuglielmo\nd’Ockham: Povertà e Potere\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e.\nVolume 2. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eFirenze:\nEdizioni Studi Francescani, 1979. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eDE\nBONI, Luis Alberto.\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\n“Estado” e “sociedade civil” em Guilherme de Ockham\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eIn:\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eDe\nAbelardo a Lutero: estudos sobre Filosofia Prática na Idade Média\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nPorto Alegre: EDIPUCRS, 2003, pp. 283-316.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eESTÊVÃO,\nJosé Carlos. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eLiberdade\ne Presciência em Ockham\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eIn:\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eVeritas\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nPorto Alegre, v. 45, n. 3, 2000, pp. 369-380.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e____________.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eSobre\na liberdade em Guilherme de Ockham\u003c/span\u003e\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e.\n1995. 95 folhas. Tese (Doutorado em Filosofia) – Faculdade de\nFilosofia, Letras e Ciências Humanas, Universidade de São Paulo,\nSão Paulo.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eFLECK,\nFernando Pio de Almeida. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eO\nProblema dos Futuros Contingentes\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003ePorto\nAlegre: EDIPUCRS, 1997.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eFREPPERT,\nLucan. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eThe\nBasis of Morality according to William Ockham\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\nChicago: Franciscan Herald Press, 1988.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eFUCHS,\nOswald\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-variant: small-caps;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eThe\nPsychology of Habit according to William Ockham\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eNew\nYork: Franciscan Institute, St. Bonaventure University, 1952.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eGHISALBERTI,\nAlessandro. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eGuilherme\nde Ockham\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nTradução de Luis Alberto De Boni. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003ePorto\nAlegre: EDIPUCRS, 1997.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e____________.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e\u003ci\u003eOnnipotenza\ndivina e contingenza del mondo in Guglielmo di Ockham\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003eIn:\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e\nFUMAGALLI, Mariateresa Beonio-Brocchieri. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e\u003cb\u003eSopra\nla volta del mondo: onnipotenza e potenza assoluta di Dio tra\nMedioevo e Età Moderna\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eBergamo:\nPierluigi Lubrina Editore, 1986, pp. 33-55.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eKING,\nPeter. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003eOckham’s\nEthical Theory\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\nIn:\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eSPADE,\nPaul Vincent (Ed.). \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eThe\nCambridge Companion to Ockham\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\nCambridge: Cambridge University Press, 1999, pp. 227-244.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eKLOCKER,\nHarry. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eWilliam\nof Ockham and the Divine Freedom\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003eMilwaukee:\nMarquette University Press, 1992.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003eLAGARDE,\nGeorges de. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e\u003cb\u003eLa\nnaissance de l’esprit laïque au déclin du Moyen Âge\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e.\nVolume IV: Guillaume d’Ockham: Défense de l’Empire. Louvain;\nParis: Nauwelaerts, 1962.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eLARRE,\nOlga L. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eLa\njustificación de la libertad del hombre frente a la omnipotencia\ndivina en la ética de Guillermo de Ockham\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nIn:\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eRevista\nEspañola de Filosofía Medieval\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eZaragoza,\nv. 11, 2004, pp. 149-163.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eLEFF,\nGordon. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eWilliam\nof Ockham: The Metamorphosis of Scholastic Discourse\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\nManchester: Manchester University Press; Totowa: Rowman and\nLittlefield, 1975.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eMAURER,\nArmand Augustine. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eThe\nPhilosophy of William of Ockham in the Light of its Principles\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\nToronto: Pontifical Institute of Medieval Studies, 1999.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eMcGRADE,\nArthur Stephen. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eThe\nPolitical Thought of William of Ockham: Personal and Institutional\nPrinciples\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\nCambridge: Cambridge University Press, 1974.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eMIETHKE,\nJürgen. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003eLordship\nand freedom in the political theory of the early 14\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003eth\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003ecentury\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eIn:\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nDE BONI, Luis Alberto (Org.). \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eIdade\nMédia: ética e política\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003ePorto\nAlegre: EDIPUCRS, 1996, pp. 485-502.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e____________.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003eThe\nconcept of liberty in William of Ockham\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003eIn:\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e\u003cb\u003eThéologie\net droit dans la science politique de l'État moderne: Actes de la\ntable ronde de Rome (novembre 1987)\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eRome:\nÉcole Française de Rome, 1991, pp. 89-100.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eOAKLEY,\nFrancis. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003eThe\nAbsolute and Ordained Power of God in Sixteenth – and Seventeenth –\nCentury Theology\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eIn:\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eJournal\nof the History of Ideas\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e,\nPennsylvania, v. 59, n. 3, 1998, pp. 437-46.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eOCKHAM,\nGuillelmus de. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eOpera\nPhilosophica\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\nVII volumes. New York: Franciscan Institute, St. Bonaventure\nUniversity, 1974-1988.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e____________.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eOpera\nTheologica\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\nX volumes. New York: Franciscan Institute, St. Bonaventure\nUniversity, 1967-1986.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e____________.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e\u003cb\u003eOpera\nPolitica\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e.\nVolumes I-III. Manchester: Manchester University Press, 1940-1974.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e____________.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e\u003cb\u003eOpera\nPolitica\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eVolumes\nIV-IX. Oxford: The British Academy, 1997-2020.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eOCKHAM,\nGuilherme de. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eBrevilóquio\nsobre o principado tirânico\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nTradução de Luis Alberto De Boni. Introdução de José Antônio de\nCamargo Rodrigues de Souza e Luis Alberto De Boni. Petrópolis:\nVozes, 1988.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e____________.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eExposição\npara o “Sobre a interpretação” de Aristóteles \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e(livro\nI),\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\nTratado sobre a Predestinação e a Presciência Divinas e os Futuros\nContingentes \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ee\ntrechos do\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\nEscrito sobre o primeiro livro das “Sentenças” (Ordinatio)\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\ndas \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eQuestões\nVárias\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nda\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\nSuma Lógica \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ee\ndos\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\nQuodlibeta Septem\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nTradução de Carlos Eduardo de Oliveira. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eIn:\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nOLIVEIRA, Carlos Eduardo de. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eEntre\na Filosofia e a Teologia\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nSão Paulo: Paulus, 2014, pp. 145-332.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e____________.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eObras\nPolíticas \u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e–\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eTratado\ncontra Benedito\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n(livro VI),\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\nPode um príncipe\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\nConsulta sobre uma questão matrimonial\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ne \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eSobre\no poder dos imperadores e dos papas\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nTradução, introdução e notas de José Antônio de C. R. de Souza.\nPorto Alegre: EDIPUCRS; USF, 1999.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e____________.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eOito\nquestões sobre o poder do papa\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nTradução, introdução e notas de José Antônio de C. R. de Souza.\nPorto Alegre: EDIPUCRS; USF, 2002.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e____________.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eSeleção\nde Obras\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nTradução e notas de Carlos Lopes de Matos. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eIn:\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eColeção\n“Os Pensadores”\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nvolume 8. São Paulo: Abril Cultural, 1973, pp. 339-404.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e____________.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eSobre\na conexão das virtudes (Questões Variadas, questão VII, artigos 1\ne 2)\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nTradução e apresentação de Pedro Leite Junior e William Saraiva\nBorges. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eIn:\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eSeara\nFilosófica\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nPelotas, n. 13, Verão, 2016, pp. 129-142.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e____________.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eTerceira\nParte do Diálogo\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nTradução, introdução e notas de José Antônio de C. R. de Souza.\nVila Nova de Famalicão: Edições Húmus, 2016.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e____________.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eTextos\nsobre a potência ordenada e absoluta\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nSeleção e tradução de Carlos Eduardo de Oliveira. São Paulo:\nCEPAME, 2013. Disponível em:\n\u0026lt;http://cepame.fflch.usp.br/sites/cepame.fflch.usp.br/files/u31/Textos%20onipotencia.pdf\u0026gt;.\nAcesso em: 24 out. 2021.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eOLIVEIRA,\nCarlos Eduardo de. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eEntre\na Filosofia e a Teologia: os futuros contingentes e a predestinação\ndivina segundo Guilherme de Ockham\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eSão\nPaulo: Paulus, 2014.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eOSBORNE\nJUNIOR, Thomas M. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003eWilliam\nof Ockham on the Freedom of the Will and Happiness\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eIn:\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eAmerican\nCatholic Philosophical Quarterly\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e,\nv. 86, n. 3, 2012, pp. 435-456.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003ePEÑA\nEGUREN, Esteban. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eLa\nFilosofía Política de Guillermo de Ockham:\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003e\nrelación entre potestad civil y potestad eclesiástica (estudio\nsobre el\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\u003cb\u003e\n“Dialogus, pars III”\u003c/b\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003e)\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003e.\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003eMadrid:\nEncuentro, 2005.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eSALANITRI,\nCristina. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eLa\ndottrina della potentia Dei come potentia ordinata nella teoria del\ndiritto naturale di Guglielmo di Ockham\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eIn:\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e\u003cb\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eLogos\nRevista di Filosofia\u003c/span\u003e\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e,\nNapoli, n. 10, 2015, pp. 7-17.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e____________.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e\u003cb\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eScienza\nMorale e Teoria del Diritto Naturale in Guglielmo di Ockham\u003c/span\u003e\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eNovara:\nInterlinea, 2014.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eSHOGIMEN,\nTakashi. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eOckham\nand Political Discourse in the Late Middle Ages\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\nCambridge: Cambridge University Press, 2007.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eSONG,\nIn-Kyu. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eDivine\nForeknowledge and Necessity: An Ockhamist Response to the Dilemma of\nGod’s Foreknowledge and Human Freedom\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eLanham:\nUniversity Press of America, 2002.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eSOUZA,\nJosé Antônio de Camargo Rodrigues de. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eO\nsignificado de plenitudo potestatis na \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eTerceira\nParte do Diálogo\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\nde Guilherme de Ockham\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nIn: MAGALHÃES, Ana Paula Tavares; LIMA, Marinalva Silveira (Orgs.).\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eCotidiano,\npoder e relações sociais entre a Antiguidade e a Idade Média\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eMaringá:\nEduem, 2016, pp. 217-245.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eSUK,\nOthmar. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003eThe\nConnection of the Virtues according to Ockham\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\nIn:\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eFranciscan\nStudies\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e,\nNew York, vol. 10, 1950, pp. 9-32; 91-113.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eURBAN,\nLinwood. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003eWilliam\nof Ockham’s Theological Ethics\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\nIn:\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eFranciscan\nStudies\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e,\nNew York, vol. 33, 1973, pp. 310-350.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eVASCONCELLOS,\nManoel. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eO\npoder e a liberdade: poder espiritual e temporal segundo Guilherme de\nOckham\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nIn: VASCONCELLOS, Manoel; SILVA, Lucas (Orgs.). \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eStudia\nMediaevalia\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nPelotas: Santa Cruz, 2011, pp. 167-187.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eWOOD,\nRega. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eOckham\non the Virtues\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nWest Lafayette: Purdue University Press, 1997.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eZAGZEBSKI,\nLinda Trinkaus. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eThe\nDilemma of Freedom and Foreknowledge\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\nNew York: Oxford University Press, 1991.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cdiv id\u003d\"sdfootnote1\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote1anc\" name\u003d\"sdfootnote1sym\"\u003e1\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u0002\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\n\tOCKHAM, Guillelmus de. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003eOpera\n\tPhilosophica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\n\tVII volumes. New York: St. Bonaventure University, 1974-1988;\n\tOCKHAM, Guillelmus de. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003eOpera\n\tTheologica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\n\tX volumes. New York: St. Bonaventure University, 1967-1986; OCKHAM,\n\tGuillelmus de. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003eOpera\n\tPolitica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\n\tVolumes I-III. Manchester: Manchester University Press, 1940-1974;\n\tOCKHAM, William of. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eOpera\n\tPolitica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e.\n\tVolumes IV-IX. Oxford: The British Academy, 1997-2020.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote2\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote2anc\" name\u003d\"sdfootnote2sym\"\u003e2\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\tO primeiro trabalho que publiquei sobre o \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eVenerabilis\n\tInceptor\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e, o qual inaugurou\n\tminhas publicações acadêmicas, foi o seguinte: \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eO\n\tProblema dos Universais em Guilherme de Ockham\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e\n\t(2014, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eEnciclopédia\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e,\n\trevista discente das Graduações em Filosofia da UFPel). Essa\n\tpublicação se deve ao fato de uma versão homônima desse trabalho\n\tter sido apresentada, no mesmo ano, na IV Mostra de Produção de\n\tTextos Filosóficos da UFPel. Contudo, o gérmen dessa modesta\n\tpesquisa, sob o título de \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eAlgumas\n\tnotas acerca da Controvérsia dos Universais\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e,\n\tteve sua origem numa comunicação oral, realizada em 2012, em Santa\n\tMaria, no XVI Simpósio de Ensino, Pesquisa e Extensão da UNIFRA\n\t(atual UFN). Algum tempo depois, com base noutras fontes, aprofundei\n\te qualifiquei essa discussão, gerando um novo artigo: \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eO\n\tantirrealismo nominalista de Guilherme de Ockham a partir do\n\tComentário à Isagoge de Porfírio\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e\n\t(2015, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eThaumazein\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e,\n\trevista do Curso de Filosofia da UNIFRA/UFN), a qual foi\n\tapresentada, com o título de \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eSobre\n\to estatuto ontológico dos universais: uma perspectiva\n\taristotélico-ockhamiana\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e,\n\tdurante a XXIX Semana Acadêmica dos Cursos de Graduação em\n\tFilosofia da UFPel (2015).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote3\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote3anc\" name\u003d\"sdfootnote3sym\"\u003e3\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\tXXIII Congresso de Iniciação Científica da UFPel (2014): \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eUma\n\tpropedêutica ao pensamento político de Ockham\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t(trabalho premiado neste evento como o melhor da área de Ciências\n\tHumanas, sendo publicado posteriormente, em 2016, em livro\n\torganizado pela própria UFPel); \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eJornadas\n\tde Filosofía del Centro Regional de Professores del Suroeste (2014,\n\tColônia do Sacramento/Uruguai): \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eGuilherme\n\tde Ockham e os conflitos bélico-teóricos entre os poderes civil e\n\teclesiástico no século XIV\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e;\n\tIII Semana Acadêmica do PPGFil/UFPel (2014): \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eO\n\tpapel da liberdade na crítica ockhamista à plenitude do poder\n\tpapal\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e;\n\tXXVIII Semana Acadêmica dos Cursos de Graduação em Filosofia da\n\tUFPel (2014): \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eA\n\tnoção de liberdade nas Obras Políticas de Guilherme de Ockham\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote4\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote4anc\" name\u003d\"sdfootnote4sym\"\u003e4\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eUma\n\tmetodologia de ensino de Filosofia subjacente às Obras Políticas\n\tde Guilherme de Ockham\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e\n\t(trabalho defendido em 2014 e publicado posteriormente, em 2017,\n\tnuma coletânea de textos produzidos pelos membros do Grupo de\n\tEstudos sobre Filosofia Medieval da UFPel).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote5\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote5anc\" name\u003d\"sdfootnote5sym\"\u003e5\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eO\n\tArgumentum Libertatis na Opera Politica de Guilherme de Ockham\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e\n\t(2015, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eRevista\n\tAproximação\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e,\n\tperiódico discente do Curso de Filosofia da UFRJ). Esse trabalho\n\tfoi reescrito, posteriormente, a partir de outro enfoque, o que\n\tgerou outra publicação: \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eOs\n\taspectos liberalistas do pensamento político de Guilherme de Ockham\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e\n\t(2016, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eSeara\n\tFilosófica\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e,\n\trevista editada pelos discentes do PPGFil/UFPel).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote6\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote6anc\" name\u003d\"sdfootnote6sym\"\u003e6\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\tMinhas primeiras notas sobre o assunto foram apresentadas, em 2015,\n\tno XVII \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eEncontro\n\tde Pós-Graduação da UFPel\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e:\n\t\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eA\n\tliberdade humana e a presciência divina segundo Guilherme de\n\tOckham\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote7\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote7anc\" name\u003d\"sdfootnote7sym\"\u003e7\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\tEsse projeto, sob o título de \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eA\n\tliberdade em Ockham: notas introdutórias\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e,\n\tfoi apresentado durante o IV Congresso Internacional de Filosofia\n\tMoral e Política: Normatividade e Racionalidade Prática,\n\tpromovido, em 2015, pelo Departamento de Filosofia da UFPel (os\n\tanais foram publicados somente em 2016). A primeira seção desde\n\ttrabalho está na base das conclusões que culminariam neste outro\n\timportante ensaio: \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eA\n\trelação entre fé e razão em Guilherme de Ockham\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e\n\t(publicado em 2019, numa coletânea organizada pelos professores\n\tGelain e De Boni).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote8\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote8anc\" name\u003d\"sdfootnote8sym\"\u003e8\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eFoi\n\tdefendida em 20 de dezembro de 2017 e, em 4 outubro do ano seguinte,\n\tfoi publicada como livro pela Editora Fi, de Porto Alegre. O\n\tlançamento se deu durante o XVIII Encontro Nacional da ANPOF,\n\tocorrido em Vitória/ES, na UFES, no mesmo mês de outubro de 2018;\n\tocasião em que apresentei a comunicação intitulada \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eA\n\tvia média ockhamiana na Terceira Parte do Diálogo \u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e(publicada,\n\tem 2019, em \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eFilosofia\n\tMedieval - Coleção XVIII Encontro Nacional da ANPOF\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e),\n\tatravés da qual expus parte das conclusões alcançadas na\n\tdissertação. No entanto, o cerne desses argumentos foi apresentado\n\tno IV Congreso Internacional de la Sociedad Filosófica del Uruguay\n\t(2018, Montevidéu), numa comunicação intitulada \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eA\n\tliberdade no pensamento político de Guilherme de Ockham\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e.\n\tPor fim, uma versão corrigida desse estudo foi publicada pela\n\t\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eRevista\n\tPortuguesa de Filosofia\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e,\n\tem 2019, sob o título \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eA\n\tLiberdade Religiosa e Política na Terceira Parte do Diálogo de\n\tGuilherme de Ockham\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote9\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote9anc\" name\u003d\"sdfootnote9sym\"\u003e9\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\tApresentei algumas comunicações sobre esse tema: \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eO\n\tvoluntarismo ético ockhamiano\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e\n\t(IV Semana Acadêmica do PPGFil/UFPel, 2016); \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eO\n\tcorolário ético do antirrealismo nominalista ockhamiano\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e\n\t(XVIII Encontro de Pós-Graduação da UFPel, 2016); \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eAs\n\timplicações morais do antirrealismo nominalista de Guilherme de\n\tOckham\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e\n\t(VI Congresso Internacional de Filosofia Moral e Política da UFPel,\n\t2019), trabalho que foi publicado como artigo pela \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eSeara\n\tFilosófica\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e\n\t(2020). Também publiquei a tradução de alguns excertos, nos quais\n\to \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eVenerabilis\n\tInceptor\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e\n\taborda o assunto: \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eSobre\n\ta conexão das virtudes (Questões Variadas, questão VII, artigos 1\n\te 2)\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e\n\t(\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eSeara\n\tFilosófica\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e,\n\t2016).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote10\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote10anc\" name\u003d\"sdfootnote10sym\"\u003e10\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u0002\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e\n\tBAUDRY, 1958, pp. 135-138. “La théorie ockhamiste de la liberté\n\test éparpillée ici et là dans son \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e\u003ci\u003eCommentaire\n\tdes Sentences\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e,\n\tles \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e\u003ci\u003eQuodlibets\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e,\n\tl’\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e\u003ci\u003eExposition\n\tsur la Physique d'Aristote\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e\n\tet le \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e\u003ci\u003eDe\n\tfuturis de contingentibus\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e”\n\t(\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e\u003ci\u003eidem\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e,\n\t\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e\u003ci\u003eibidem\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e,\n\tp. 138).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote11\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote11anc\" name\u003d\"sdfootnote11sym\"\u003e11\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u0002\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e\n\t“Ockham distingue six sens de ce mot. Pour faire court, nous\n\tpouvons les réduire à quatre. Par liberté il entend: 1º\n\tl'absence de contrainte, sens tout à fait impropre, note-t-il,\n\tpuisque la liberté ainsi définie peut convenir à l'intellect”\n\t(BAUDRY, 1958, p. 135). \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eConferir:\n\t\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eScriptum\n\tin Librum Primum Sententiarum\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tdistinção 1, questão 6 (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eOpera\n\tTheologica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tvol. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003eI,\n\tp. 501); \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e\u003ci\u003eQuaestiones\n\tin Librum Secundum Sententiarum\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e,\n\tquestão 15 (\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e\u003ci\u003eOpera\n\tTheologica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e,\n\tvol. V, pp. 354-356).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote12\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote12anc\" name\u003d\"sdfootnote12sym\"\u003e12\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u0002\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e\n\t“2º L’absence de servitude au péché, à la peine due au\n\tpéché, à la souffrance. En ce sens les bienheureux sont plus\n\tlibres que ne l’est l’homme vivant en ce monde” (BAUDRY, 1958,\n\tp. 136). \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eConferir:\n\t\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eScriptum\n\tin Librum Primum Sententiarum\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tdistinção 1, questão 6 (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eOpera\n\tTheologica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tvol. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003eI,\n\tp. 501); \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e\u003ci\u003eQuaestiones\n\tin Librum Secundum Sententiarum\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e,\n\tquestão 15 (\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e\u003ci\u003eOpera\n\tTheologica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e,\n\tvol. V, pp. 354-356).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote13\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote13anc\" name\u003d\"sdfootnote13sym\"\u003e13\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u0002\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e\n\t“3º L'absence d'immutabilité. Cette liberté n'est pas plus\n\tgrande en nous que dans les bienheureux et les anges parce qu'avant\n\td'être confirmés en grâce, les anges et les bienheureux\n\tpouvaient, comme nous, pécher ou ne pas pécher. Si maintenant ils\n\tsont immuablement fixés dans le bien, cette immutabilité ne\n\tconstitue pas en eux une imperfection, mais, au contraire, une\n\tperfection” (BAUDRY, 1958, p. 136). \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eConferir:\n\t\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eQuaestiones\n\tin Librum Secundum Sententiarum\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tquestão 15 (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eOpera\n\tTheologica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tvol. V, p. 356).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote14\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote14anc\" name\u003d\"sdfootnote14sym\"\u003e14\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u0002\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\t“4º L'absence de nécessité. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003eLa\n\tliberté consiste alors dans une certaine indifférence, dans une\n\tcertaine contingence. Elle distingue l'être qui la possède des\n\têtres qui agissent par nécessité de nature” (BAUDRY, 1958, p.\n\t136). \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eConferir:\n\t\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eScriptum\n\tin Librum Primum Sententiarum\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tdistinção 1, questão 6 (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eOpera\n\tTheologica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tvol. I, p. 501); \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eQuodlibeta\n\tSeptem\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tquodlibet I, questão 16 (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eOpera\n\tTheologica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tvol. IX, p. 87); \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eExpositio\n\tin Libros Physicorum Aristotelis\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\t(\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eOpera\n\tPhilosophica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tvol. IV, pp. 319-320); \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e\u003ci\u003eTractatus\n\tde \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eP\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e\u003ci\u003eraedestinatione\n\tet de \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eP\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e\u003ci\u003eraescientia\n\tDei \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003er\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e\u003ci\u003eespectu\n\t\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eF\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e\u003ci\u003euturorum\n\t\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eC\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e\u003ci\u003eontingentium\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003e\n\t\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e(\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eOpera\n\tPhilosophica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tvol. II\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e,\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\tpp. 505-539).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote15\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote15anc\" name\u003d\"sdfootnote15sym\"\u003e15\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\tOckham se ocupa com a discussão acerca das potências absoluta e\n\tordenada de Deus, especialmente, nos \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eQuodlibeta\n\tSeptem\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e, quodlibet VI, questão\n\t1 (\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eOpera Theologica\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e,\n\tvol. IX, pp. 585-589), no \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eTractatus\n\tcontra Benedictum XII\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e, livro\n\tIII, capítulo 3 (\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eOpera\n\tPolitica\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e, vol. III, pp.\n\t230-234) e no \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eOpus nonaginta\n\tdierum\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e, capítulo 95 (\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eOpera\n\tPolitica\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e, vol. II, pp.\n\t715-729). Esses textos foram traduzidos ao vernáculo por Carlos\n\tEduardo de Oliveira e podem ser acessados \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eonline\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\tatravés do \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003ewebsite\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\tdo \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eCentro\n\tde Estudos de Filosofia Patrística e Medieval de São Paulo\n\t(CEPAME).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote16\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote16anc\" name\u003d\"sdfootnote16sym\"\u003e16\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eQuodlibeta Septem\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e,\n\tquodlibet VI, questão 1 (\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eOpera\n\tTheologica\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e, vol. IX, pp.\n\t585-586, essa tradução é minha).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote17\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote17anc\" name\u003d\"sdfootnote17sym\"\u003e17\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u0002\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\tConferir alguns comentadores: GHISALBERTI, 1986; COURTENAY, 1990;\n\tKLOCKER, 1992; OAKLEY, 1998; MAURER, 1999, pp. 205-265; \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eSALANITRI,\n\t2015 e \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eOLIVEIRA,\n\t\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eOckham\n\te a distinção dos conceitos de \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003epotência\n\tabsoluta \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003ee\n\t\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eordenada\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003e:\n\tpara além de Duns Escoto\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\t(texto apresentado em 2015 no XI Colóquio de História da Filosofia\n\tMedieval: Filosofia Prática no Pensamento Medieval).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote18\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote18anc\" name\u003d\"sdfootnote18sym\"\u003e18\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\tConferir: \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eGênesis\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t1, 26-27.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote19\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote19anc\" name\u003d\"sdfootnote19sym\"\u003e19\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\tMIETHKE, 1991, pp. 91-92. Conferir: LARRE, \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e2004.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote20\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote20anc\" name\u003d\"sdfootnote20sym\"\u003e20\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u0002\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\tO \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eMenorita\n\tInglês\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\texplicita suas concepções éticas e/ou morais em diferentes\n\t\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003edistinções,\n\tquestões e/ou artigos espalhados por sua \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eOpera\n\tPhilosophica et Theologica\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e.\n\tPor exemplo: \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eQuaestiones\n\tVariae\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tquestão VI, artigo 10 (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eOpera\n\tPhilosophica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tvol. VIII, pp. 272-286), questão VII (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eOpera\n\tPhilosophica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tvol. VIII, pp. 323-407) e questão VIII (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eOpera\n\tPhilosophica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tvol. VIII, pp. 409-450);\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e\n\t\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eQuodlibeta\n\tSeptem\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tquodlibet I, questão 16 (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eOpera\n\tTheologica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tvol. IX, pp. 87-89), quodlibet I, questão 20 (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eOpera\n\tTheologica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tvol. IX, pp. 99-106), quodlibet II, questão 14 (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eOpera\n\tTheologica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tvol. IX, pp. 176-178), quodlibet II, questão 16 (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eOpera\n\tTheologica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tvol. IX, pp. 182-186), quodlibet III, questão 14 (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eOpera\n\tTheologica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tvol. IX, pp. 253-257) e quodlibet III, questão 16 (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eOpera\n\tTheologica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tvol. IX, pp. 262-267) e, também, em numerosos passos do \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eScriptum\n\tin Librum Primum Sententiarum\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\t(\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eOpera\n\tTheologica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tvols. I-IV) e das \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eQuaestiones\n\tin Libros Secundum, Tertium et Quartum Sententiarum\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\t(\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eOpera\n\tTheologica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tvols. V-VII). Em língua portuguesa, conferir: OCKHAM, Guilherme de.\n\t“Sobre a conexão das virtudes (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eQuestões\n\tVariadas\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tquestão VII, artigos 1 e 2)”. Tradução e apresentação de\n\tPedro Leite Junior e William Saraiva Borges. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eIn:\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003e\n\tSeara Filosófica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tPelotas, n. 13, Verão, 2016, pp. 129-142.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote21\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote21anc\" name\u003d\"sdfootnote21sym\"\u003e21\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eQuodlibeta Septem\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e,\n\tquodlibet III, questão 14 (\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eOpera\n\tTheologica\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e, vol. IX, p. 253, a\n\ttradução é minha).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote22\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote22anc\" name\u003d\"sdfootnote22sym\"\u003e22\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u0002\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\tConferir: \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eQuodlibeta\n\tSeptem\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tquodlibet III, questão 14 (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eOpera\n\tTheologica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tvol. IX, pp. 253-254); \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eQuestões\n\tVariadas\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tquestão VII, artigo 1, conclusões 3, 4 e 5, trad. Leite Junior e\n\tSaraiva Borges, pp. 133-134.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote23\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote23anc\" name\u003d\"sdfootnote23sym\"\u003e23\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eScriptum in Librum Primum\n\tSententiarum\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e, distinção 10,\n\tquestão 2 (\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eOpera Theologica\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e,\n\tvol. III, p. 344, a tradução é minha).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote24\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote24anc\" name\u003d\"sdfootnote24sym\"\u003e24\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eQuodlibeta Septem\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e,\n\tquodlibet I, questão 16 (\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eOpera\n\tTheologica\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e, vol. IX, p. 87, a\n\ttradução é minha). Trata-se da liberdade entendida como ausência\n\tde imutabilidade e ausência de necessidade, a saber, o terceiro e o\n\tquarto sentido de liberdade arrolados por Léon Baudry.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote25\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote25anc\" name\u003d\"sdfootnote25sym\"\u003e25\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\tConferir: \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eQuodlibeta Septem\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e,\n\tquodlibet I, questão 16\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e \u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e(\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eOpera\n\tTheologica\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e, vol. IX, pp.\n\t88-89).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote26\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote26anc\" name\u003d\"sdfootnote26sym\"\u003e26\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u0002\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\tConferir alguns comentadores: SUK, 1950; FUCHS, 1952; GHISALBERTI,\n\t1997, pp. 237-264; URBAN, 1973; ADAMS, 1986; FREPPERT, 1988; WOOD,\n\t1997; KING, 1999; MAURER, 1999, pp. 510-515 e pp. 516-539; OSBORNE\n\tJUNIOR, 2012; \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eSALANITRI,\n\t2014 e BORGES, \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e2020.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote27\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote27anc\" name\u003d\"sdfootnote27sym\"\u003e27\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u0002\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\tO \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eVenerabilis\n\tInceptor\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e\n\taborda \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eessa\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e\n\tquestão nas seguintes passagens de sua \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e\u003ci\u003eOpera\n\tPhilosophica et Theologica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e:\n\t\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e\u003ci\u003eExpositio\n\tin Librum Perihermenias Aristotelis\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e,\n\t\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003elivro\n\tI, capítulo 6, parágrafos \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e6\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\ta \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e15\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\t(\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eOpera\n\tPhilosophica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tvol. II\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e,\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\tpp. 414-424); \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e\u003ci\u003eTractatus\n\tde Praedestinatione et de Praescientia Dei \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003er\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e\u003ci\u003eespectu\n\tFuturorum Contingentium\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003e\n\t\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e(\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eOpera\n\tPhilosophica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tvol. II\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e,\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\tpp. 505-539); \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e\u003ci\u003eScriptum\n\tin Librum Primum Sententiarum\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e,\n\t\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003edistinções\n\t38, 39, 40 e 41 \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e(\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eOpera\n\tTheologica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tvol. IV, pp. 572-610\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e)\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e;\n\t\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e\u003ci\u003eQuaestiones\n\tVariae\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e,\n\tqu\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eestão\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e\n\t3\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\t\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e(\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eOpera\n\tTheologica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tvol. VIII, pp. 59-97); \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e\u003ci\u003eSumma\n\tLogicae\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e,\n\t\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eparte\n\tIII-3, capítulo \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e32\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\t(\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eOpera\n\tPhilosophica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tvol. I, pp. 708-714) \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003ee\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\t\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e\u003ci\u003eQuodlibeta\n\tSeptem\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e,\n\tquodlibet I\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tquestão\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e\n\t17\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\t(\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eOpera\n\tTheologica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tvol. IX, pp. 90-93), \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003equodlibet\n\tIV\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tquestão\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e\n\t4\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\t(\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eOpera\n\tTheologica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tvol. IX, pp. 314-319), \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003equodlibet\n\tVI\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tquestão\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e\n\t25\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\t(\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eOpera\n\tTheologica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tvol. IX, pp. 678-682) \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003ee\n\tquodlibet VII\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tquestão\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e\n\t5\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\t(\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eOpera\n\tTheologica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tvol. IX, pp.714-720\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\tTais textos foram traduzidos ao português, comentados e anotados\n\tpor Carlos Eduardo de Oliveira e podem ser encontrados em: OLIVEIRA,\n\t2014, pp. 145-332.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote28\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote28anc\" name\u003d\"sdfootnote28sym\"\u003e28\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\tARISTÓTELES. \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eDa Interpretação\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cb\u003e\n\t\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e[\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003ePeri\n\tHermeneias\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e]. Tradução de José\n\tVeríssimo Teixeira da Mata. São Paulo: UNESP, 2013, capítulo 9,\n\tpp. 15-21. Conferir: FLECK, 1997.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote29\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote29anc\" name\u003d\"sdfootnote29sym\"\u003e29\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eTratado sobre a Predestinação\n\te a Presciência Divinas e os Futuros Contingentes\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e,\n\tquestão 1, sexta suposição, trad. Oliveira, pp. 236-237. Nesta\n\tabordagem, tal como na anterior, o que está em pauta é a liberdade\n\tentendida como ausência de imutabilidade e/ou ausência de\n\tnecessidade.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote30\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote30anc\" name\u003d\"sdfootnote30sym\"\u003e30\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eEscrito sobre o Primeiro Livro\n\tdas “Sentenças”\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e, distinção\n\t38, trad. Oliveira, p. 274.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote31\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote31anc\" name\u003d\"sdfootnote31sym\"\u003e31\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u0002\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\tOLIVEIRA, 2014, p. 31. “Em suma, Deus saberia determinadamente\n\tqual lado de um par de proposições contraditórias sobre o futuro\n\tcontingente é verdadeiro. Consequentemente, saberia se uma\n\tproposição sobre o futuro contingente é verdadeira ou falsa. Mas,\n\tainda assim, a indeterminação do futuro contingente e,\n\tconsequentemente, dos lados da contradição, persistiria” (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eidem\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\t\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eibidem\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tp. 28), ou seja, “[...] esse conhecimento não implicaria que a\n\tproposição sobre o futuro contingente fosse também necessária”\n\t(\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eidem\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\t\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eibidem\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tp. 27).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote32\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote32anc\" name\u003d\"sdfootnote32sym\"\u003e32\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t“[...] cumpre saber que nada do que o Filósofo fala aqui é\n\tcontingente quanto ao que se queira, senão o que está no poder de\n\talgum agente livre ou depende de algum que tal. E, por isso, nos\n\tpuros naturais, isto é, nos animados unicamente pela alma sensitiva\n\te nos inanimados, não há contingência nem acaso nem fortuna, a\n\tnão ser que dependam de algum modo de um agente livre” (\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eExposição\n\tpara o “Sobre a Interpretação” de Aristóteles\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e,\n\tlivro I, cap. 6, § 15, trad. Oliveira, p. 221).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote33\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote33anc\" name\u003d\"sdfootnote33sym\"\u003e33\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\tConferir alguns comentadores: BOEHNER, 1958, pp. 420-441; ADAMS,\n\t1987, pp. 1115-1150; CRAIG, 1988, pp. 146-168; ZAGZEBSKI, 1991, pp.\n\t66-97; ESTÊVÃO, 2000; SONG, 2002; BORGES, 2016, pp. 138-142 e\n\tBORGES; LEITE JUNIOR, 2019.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote34\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote34anc\" name\u003d\"sdfootnote34sym\"\u003e34\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u0002\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\tDe acordo com José Carlos Estêvão, nas obras políticas\n\tockhamianas, “[...] ocorre um uso inusitado, a seu tempo, da noção\n\tde liberdade. Como diz Lagarde, ‘a originalidade [de Ockham] sobre\n\ttodos os seus predecessores foi haver invocado um novo \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eslogan\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\tpara opor-se às investidas do espiritual sobre o temporal: o da\n\t\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eliberdade\n\tcristã’\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e.\n\tA plenitude de poder que se arrogava o papado seria a negação de\n\ttoda a forma de liberdade, e o Autor entende que o cristianismo é a\n\t‘lei da perfeita liberdade’. Tal formulação é, talvez, o\n\tmelhor achado retórico de Ockham” (ESTÊVÃO, 2000, p. 369).\n\tConferir: LAGARDE, 1962, pp. 85-86.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote35\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote35anc\" name\u003d\"sdfootnote35sym\"\u003e35\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u0002\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\tSob este prisma teológico-político, Ockham discorre sobre a\n\tliberdade humana, basicamente, nos seguintes trechos de sua \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eOpera\n\tPolitica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e:\n\t\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eT\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e\u003ci\u003eractatus\n\tcontra Benedictum\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tlivro VI, cap. 4 (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eOpera\n\tPolitica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tvol. III, pp. 275-277); \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e\u003ci\u003eAn\n\tprinceps\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tcapítulos 2, 5 e 6 (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eOpera\n\tPolitica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tvol. I, pp. 230-236 e pp. 242-252); \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e\u003ci\u003eDialogus\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003e,\n\t\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eparte\n\tIII, tratado I, livro I, capítulos 5, 6, 7 e 12 (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eOpera\n\tPolitica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tvol. VIII, pp. 130-139 e pp. 150-151; disponível no \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003ewebsite\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\tda Academia Britânica); \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e\u003ci\u003eBreviloquium\n\tde principatu tyrannico\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tlivro II, capítulos 3, 4 e 17 (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eOpera\n\tPolitica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tvol. IV, pp. 113-116 e pp. 146-148); \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e\u003ci\u003eOcto\n\tquaestiones de potestate papae\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tquestão I, capítulos 6 e 7 (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eOpera\n\tPolitica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tvol. I, pp. 29-38); \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e\u003ci\u003eConsultatio\n\tde causa matrimoniali\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\t\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003epassim\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\t(\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eOpera\n\tPolitica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tvol. I, pp. 278-286) e \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"la\"\u003e\u003ci\u003eDe\n\timperatorum et pontificum potestate\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tcapítulos 1, 3, 4, 9 e 11 (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eOpera\n\tPolitica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tvol. IV, pp. 282-284, pp. 286-288, pp. 299-301 e pp. 302-303). Todos\n\tesses textos estão traduzidos ao português: OCKHAM, Guilherme de.\n\t\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eBrevilóquio\n\tsobre o principado tirânico\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e.\n\tTradução de Luis Alberto De Boni. Introdução de José Antônio\n\tde Camargo Rodrigues de Souza e Luis Alberto De Boni. Petrópolis:\n\tVozes, 1988; OCKHAM, Guilherme de. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eObras\n\tPolíticas\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\t(\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eTratado\n\tcontra Benedito - livro VI, Pode um príncipe, Consulta sobre uma\n\tquestão matrimonial e Sobre o poder dos imperadores e dos papas\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e).\n\tTradução, introdução e notas de José Antônio de C. R. de\n\tSouza. Porto Alegre: EDIPUCRS; USF, 1999; OCKHAM, Guilherme de. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eOito\n\tquestões sobre o poder do papa\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e.\n\tTradução, introdução e notas de José Antônio de C. R. de\n\tSouza. Porto Alegre: EDIPUCRS; USF, 2002; OCKHAM, Guilherme de.\n\t\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eTerceira\n\tParte do Diálogo\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e.\n\tTradução, introdução e notas de José Antônio de C. R. de\n\tSouza. Vila Nova de Famalicão: Edições Húmus, 2016 (embora na\n\tficha catalográfica, por gralha, conste 2012). Daqui em diante, a\n\t\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eOpera\n\tPolitica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\tdo \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eVenerabilis\n\tInceptor\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\tserá citada seguindo as traduções realizadas por Souza e De Boni.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote36\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote36anc\" name\u003d\"sdfootnote36sym\"\u003e36\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u0002\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\t“[...] se porventura o santo padre possuísse tal plenitude do\n\tpoder, todas as pessoas seriam seus servos, conforme a mais ampla\n\tacepção possível do vocábulo servo, o que abertamente contraria\n\ta liberdade da lei evangélica, a qual está escrita ou se lê na\n\t\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eSagrada\n\tEscritura\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\te, por esse motivo, aquela asserção [segundo a qual o papa possui\n\ta plenitude do poder] apropriadamente deve ser computada entre as\n\theresias” (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eConsulta,\n\t\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003etrad.\n\tSouza, p. 161).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote37\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote37anc\" name\u003d\"sdfootnote37sym\"\u003e37\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u0002\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\tTenho discutido esse tema, embora de modo mais conciso, em\n\tpublicações anteriores. Conferir, por exemplo: BORGES, 2015;\n\tBORGES, 2016, pp. 142-147 e BORGES, 2016, pp. 111-128. E, de maneira\n\tbem mais aprofundada, em: BORGES, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e2018\n\te \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eBORGES,\n\t\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e2019.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote38\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote38anc\" name\u003d\"sdfootnote38sym\"\u003e38\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eTerceira Parte do Diálogo\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e,\n\ttratado I, livro 1, cap. 6, trad. Souza, p. 88. Essa abordagem\n\tteológico-política da liberdade, fundamentalmente, se subsome às\n\tduas primeiras acepções de liberdade elencadas por Léon Baudry, a\n\tsaber, liberdade enquanto ausência de coação e/ou constrangimento\n\texterno e liberdade como ausência de servidão ao pecado.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote39\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote39anc\" name\u003d\"sdfootnote39sym\"\u003e39\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t“[...] o papa não pode subtrair de ninguém o seu direito,\n\tespecialmente pelo fato de não o ter recebido dele próprio, mas de\n\tDeus, ou da natureza ou de outrem. E, pela mesma razão, não pode\n\tprivar outras pessoas de gozarem das suas liberdades as quais\n\tforam-lhes concedidas ou por Deus ou pela natureza” (\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eSobre\n\to poder\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e, cap. 4, trad. Souza,\n\tp. 179). “Não só os direitos dos imperadores, dos reis e de\n\toutros devem ser excetuados do poder concedido a Pedro e a seus\n\tsucessores por aquelas palavras de Cristo: ‘Tudo o que ligares’,\n\tmas também as liberdades concedidas aos mortais por Deus e pela\n\tnatureza [...]” (\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eBrevilóquio\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e,\n\tlivro II, cap. 17, trad. De Boni, pp. 76-77).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote40\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote40anc\" name\u003d\"sdfootnote40sym\"\u003e40\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t“[...] esta plenitude [do poder], da qual alguns afirmam que o\n\tpapa a recebeu de Cristo de tal modo que pode, por direito, tanto no\n\ttemporal como no espiritual, tudo que não repugna ao direito\n\tnatural ou à lei divina [...]” (\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eBrevilóquio\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e,\n\tlivro II, cap. 1, trad. De Boni, p. 46). “[...] há uma opinião\n\tdefendida por algumas pessoas, segundo a qual o papa recebeu de\n\tCristo a plenitude do poder, tanto na esfera temporal quanto da\n\tespiritual, de modo que pode ordenar tudo o que quiser àqueles que\n\testão subordinados à sua autoridade, desde que não haja\n\tproibições a respeito disso, nem na lei divina, nem na natural”\n\t(\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003ePode um príncipe\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e,\n\tcap. 1, trad. Souza, p. 81).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote41\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote41anc\" name\u003d\"sdfootnote41sym\"\u003e41\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t“[...] o papa não possui nas esferas temporal e espiritual um\n\tpleníssimo poder, nem tampouco aquela plenitude do poder que seus\n\tproponentes lhe atribuem, antes, algumas pessoas julgam que aquela\n\topinião é herética e perigosíssima a toda a Cristandade” (\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003ePode\n\tum príncipe\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e, cap. 2, trad.\n\tSouza, p. 83). “Aflijo-me com não menor angústia porque não\n\tprocurais inquirir quão contrário à honra divina é este\n\tprincipado tirânico usurpado de vós iniquamente, embora seja tão\n\tperigoso à fé católica, tão oposto aos direitos e liberdades que\n\tDeus e a natureza vos concederam” (\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eBrevilóquio\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e,\n\tprólogo, trad. De Boni, p. 27).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote42\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote42anc\" name\u003d\"sdfootnote42sym\"\u003e42\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u0002\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\tAlgumas expressões usadas pelo \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eVenerabilis\n\tInceptor\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e:\n\t“lei da perfeita liberdade” (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eConsulta\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\ttrad. cit., p. 150, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eSobre\n\to poder\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tcap. 9 e \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eTerceira\n\tParte do Diálogo\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\ttratado I, livro 1, cap. 5), “liberdade da religião evangélica”\n\t(\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eSobre\n\to poder\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tcap. 3), “liberdade da lei evangélica” (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eSobre\n\to poder\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tcapítulos 1 e 5, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eConsulta\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\ttrad. cit., p. 161, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003ePode\n\tum príncipe\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tcap. 2 e \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eBrevilóquio\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tlivro II, capítulos 3 e 17), “a lei evangélica é uma lei de\n\tliberdade” (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eOito\n\tquestões\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tquestão I, cap. 6 e \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eTerceira\n\tParte do Diálogo\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\ttratado I, livro 1, cap. 5), “a lei cristã é uma lei de\n\tliberdade” (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eContra\n\tBenedito\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tlivro VI, cap. 4, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003ePode\n\tum príncipe\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tcap. 2 e \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eTerceira\n\tParte do Diálogo\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\ttratado I, livro 1, capítulos 5 e 6) e “a lei evangélica é a\n\t‘lei perfeita da liberdade’” (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eSobre\n\to poder\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tcapítulos 3 e 11 e \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003ePode\n\tum príncipe\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\tcap. 2).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote43\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote43anc\" name\u003d\"sdfootnote43sym\"\u003e43\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eSobre o poder\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e,\n\tcap. 3, trad. Souza, p. 177. “Esta asserção [de que o papa\n\tpossui a plenitude do poder] não só é falsa e perigosa para a\n\tcomunidade dos fiéis, mas considero-a também herética. Em\n\tprimeiro lugar, mostrarei que é herética, porque contradiz\n\tmanifestamente as Escrituras Divinas. A lei evangélica não é de\n\tmaior, mas de menor servidão se comparada com a mosaica, e por isso\n\té chamada por Tiago [\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eTiago\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t1, 25] de lei da liberdade. [...] Contudo, a lei de Cristo seria uma\n\tservidão de todo horrorosa, e muito maior que a da lei antiga, se o\n\tpapa, por preceito e ordenação de Cristo, tivesse tal plenitude de\n\tpoder que lhe fosse permitido por direito, tanto no temporal como no\n\tespiritual, sem exceção, tudo o que não se opõe à lei divina e\n\tao direito natural” (\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eBrevilóquio\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e,\n\tlivro II, cap. 3, trad. De Boni, pp. 47-48).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote44\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\u003ca name\u003d\"HZCK\"\u003e\u003c/a\u003e\u003ca name\u003d\"HDC4\"\u003e\u003c/a\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote44anc\" name\u003d\"sdfootnote44sym\"\u003e44\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\tEssas são as perícopes recorrentemente arroladas por Ockham:\n\t“[...] quem se concentra numa lei perfeita, a lei da liberdade, e\n\tnela continua firme, não como ouvinte distraído, mas praticando o\n\tque ela manda, esse encontrará a felicidade no que faz” (\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eTiago\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t1, 25). “Nem Tito, meu companheiro, que é grego, foi obrigado a\n\tcircuncidar-se. Nem mesmo por causa dos falsos irmãos, os intrusos\n\tque se infiltraram para espionar a liberdade que temos em Jesus\n\tCristo, a fim de nos tornar escravos” (\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eGálatas\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t2, 3-4). “[...] irmãos, nós não somos filhos da escrava, mas da\n\tmulher livre. Cristo nos libertou para que sejamos verdadeiramente\n\tlivres. Portanto, sejam firmes e não se submetam de novo ao jugo da\n\tescravidão” (\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eGálatas\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t4, 31-5, 1). “Irmãos, vocês foram chamados para serem livres.\n\tQue essa liberdade, porém, não se torne desculpa para vocês\n\tviverem satisfazendo os instintos egoístas. Pelo contrário,\n\tdisponham-se a serviço uns dos outros através do amor” (\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eGálatas\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t5, 13). “[...] onde se acha o Espírito do Senhor aí existe a\n\tliberdade” (\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e2 Coríntios\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t3, 17). Conferir também \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eAtos\n\tdos Apóstolos\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e, capítulo 15,\n\tonde se narra o conflito ocorrido entre os apóstolos durante o\n\tConcílio de Jerusalém a respeito da necessidade da circuncisão.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote45\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote45anc\" name\u003d\"sdfootnote45sym\"\u003e45\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u0002\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\t\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eConsulta\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\ttrad. Souza, p. 150. Conferir \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eMateus\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\t11, 30: “O meu jugo é suave e o meu ônus é leve”.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote46\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote46anc\" name\u003d\"sdfootnote46sym\"\u003e46\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003ePode um príncipe\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e,\n\tcap. 2, trad. Souza, p. 85. “[...] na verdade, a lei cristã\n\testabelecida por Cristo é uma lei de liberdade, de maneira que,\n\tgraças à determinação de Cristo, nela não há igual ou maior\n\tservidão como existiu na antiga lei. [...] a misericórdia de Deus\n\tquis que a religião cristã fosse mais livre quanto aos ônus,\n\tainda que de \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eper si\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\tnão se tratasse de coisas ilícitas, em relação aos que havia sob\n\ta antiga lei, e, por conseguinte, a lei evangélica não apenas é\n\tdesignada por lei de liberdade, porque liberta os cristãos da\n\tservidão do pecado e da lei mosaica, mas também, porque os\n\tcristãos, graças à mesma, não são oprimidos por maior ou igual\n\tservidão como aquela que havia na antiga lei” (\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eidem\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e,\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\n\tibidem\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e, pp. 83-85).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote47\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0.21cm; margin-top: 0.21cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote47anc\" name\u003d\"sdfootnote47sym\"\u003e47\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eSobre o poder\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e,\n\tcap. 11, trad. Souza, p. 195.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote48\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0.21cm; margin-top: 0.21cm; orphans: 0; page-break-before: always; widows: 0;\"\u003e\n\t\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote48anc\" name\u003d\"sdfootnote48sym\"\u003e48\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u0002\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\tCito somente as obras de maior pertinência: LAGARDE, 1962, pp.\n\t84-89; McGRADE, 1974, pp. 140-149; LEFF, 1975, pp. 614-643; DAMIATA,\n\t1979, pp. 389-392; ESTÊVÃO, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e1995;\n\t\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eMIETHKE,\n\t1996; DE BONI, 2003, pp. 304-309; PEÑA EGUREN, 2005, pp. 41-90 e\n\tpp. 416-431; SHOGIMEN, 2007, pp. 170-175 e pp. 232-262; BAYONA\n\tAZNAR, 2009, pp. 329-336; VASCONCELLOS, 2011 e SOUZA, 2016, pp.\n\t219-226.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote49\" style\u003d\"text-align: left;\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0.21cm; margin-top: 0.21cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote49anc\" name\u003d\"sdfootnote49sym\"\u003e49\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\tTrabalhos apresentados em eventos acadêmicos e que não tenham sido\n\tpublicados nos respectivos anais (ou cujos anais estejam\n\tindisponíveis), somente os referencio nas notas de rodapé.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n"},"link":[{"rel":"replies","type":"application/atom+xml","href":"https://www.revistasisifo.com/feeds/7326907617572485319/comments/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"https://www.revistasisifo.com/2021/11/a-liberdade-em-guilherme-de-ockham.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"https://www.blogger.com/feeds/1072695390919205880/posts/default/7326907617572485319"},{"rel":"self","type":"application/atom+xml","href":"https://www.blogger.com/feeds/1072695390919205880/posts/default/7326907617572485319"},{"rel":"alternate","type":"text/html","href":"https://www.revistasisifo.com/2021/11/a-liberdade-em-guilherme-de-ockham.html","title":"A liberdade em Guilherme de Ockham: aspectos filosóficos, teológicos e políticos"}],"author":[{"name":{"$t":"carla vanessa"},"uri":{"$t":"https://www.blogger.com/profile/00885708202220293112"},"email":{"$t":"noreply@blogger.com"},"gd$image":{"rel":"http://schemas.google.com/g/2005#thumbnail","width":"32","height":"24","src":"//1.bp.blogspot.com/_Pv4oC_hV0oo/SW4tlHisWaI/AAAAAAAAAAY/IDRYPZqX6CA/S220-s32/MENINAS+033.jpg"}}],"media$thumbnail":{"xmlns$media":"http://search.yahoo.com/mrss/","url":"https://blogger.googleusercontent.com/img/a/AVvXsEiY_ttTAxW8INADKwilS40jGfHMF-Bea_JPELxJcyM85-mhhgUleYsM81rf_7tzDeAw3mliXlRPCK7pSasa-UhdzS76dSv_IifGi2dypF6ji5FXRrhXeMTsvHeVDtzbKI8AuDBFCjeyMgcC-5fc8Dwt1_ZeX-uWWufoKWLXlF7FTA4Carn00oNJPGx-\u003ds72-c","height":"72","width":"72"},"thr$total":{"$t":"0"}},{"id":{"$t":"tag:blogger.com,1999:blog-1072695390919205880.post-6366360962860890309"},"published":{"$t":"2021-11-06T14:07:00.002-03:00"},"updated":{"$t":"2021-11-06T14:55:42.581-03:00"},"category":[{"scheme":"http://www.blogger.com/atom/ns#","term":"Crítica"},{"scheme":"http://www.blogger.com/atom/ns#","term":"Destaques"}],"title":{"type":"text","$t":"O papel de Cícero na filosofia política de Tomás de  Aquino: mudanças teóricas e sociais"},"content":{"type":"html","$t":"\u003cp\u003e\u0026nbsp;Revista Sísifo. Nº 13, Vol. 2. Janeiro/Junho 2021. ISSN 2359-3121. www.revistasisifo.com\u003c/p\u003e\u003cp\u003e\u0026nbsp;\u003c/p\u003e\u003cp\u003e\n\u003c/p\u003e\u003cp align\u003d\"right\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003cb\u003eCamila Ezídio\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eDoutora em Filosofia\npela Universidade Federal da Bahia, realiza pós-doutorado na\nUniversidade do Porto. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp\u003e\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"text-align: center;\"\u003e\u0026nbsp; \u003cbr /\u003e\u003c/p\u003e\u003cdiv class\u003d\"separator\" style\u003d\"clear: both; text-align: center;\"\u003e\u003ca href\u003d\"https://blogger.googleusercontent.com/img/a/AVvXsEiPoTUjq4YpkNktclFXQydgC_2qezGsVC_hsOTwEdJiI5evu_lqqwRZVVs4d1I2mpyrQSJ8TAtjgXaeXNAeeXz6LbBBnCKzunDGSpxN40zvgMFwKXDcvVpbOO2O58f4BbK0b11PttB6u3OouQtJYBDxaGwPqWECv3BoNncTLa9hGUdA9qJTVEjPDGHb\u003ds813\" style\u003d\"margin-left: 1em; margin-right: 1em;\"\u003e\u003cimg border\u003d\"0\" data-original-height\u003d\"344\" data-original-width\u003d\"813\" height\u003d\"135\" src\u003d\"https://blogger.googleusercontent.com/img/a/AVvXsEiPoTUjq4YpkNktclFXQydgC_2qezGsVC_hsOTwEdJiI5evu_lqqwRZVVs4d1I2mpyrQSJ8TAtjgXaeXNAeeXz6LbBBnCKzunDGSpxN40zvgMFwKXDcvVpbOO2O58f4BbK0b11PttB6u3OouQtJYBDxaGwPqWECv3BoNncTLa9hGUdA9qJTVEjPDGHb\u003ds320\" width\u003d\"320\" /\u003e\u003c/a\u003e\u003c/div\u003e\u003cbr /\u003e\u003cp\u003e\u003c/p\u003e\u003cp style\u003d\"text-align: center;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u0026nbsp;Notre-Dame da Paris na Idade Média, detalhe de uma miniatura\u003c/span\u003e\u003cbr /\u003e\u003c/p\u003e\u003cp\u003e\u0026nbsp;\u003cbr /\u003e\u003c/p\u003e\u003cp\u003e\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"text-align: center;\"\u003e\u0026nbsp;\u003ca href\u003d\"https://drive.google.com/file/d/1RL1RPoR_R6MPhfiZpkOKwzGH7x5QJqrl/view?usp\u003dsharing\"\u003ePDF \u003c/a\u003e\u003cbr /\u003e\u003c/p\u003e\u003cp\u003e\u0026nbsp;\u003c/p\u003e\u003cp\u003e\u0026nbsp;\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003cb\u003eResumo: \u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eA\nfilosofia de Tomás de Aquino é comumente associada à filosofia de\nAristóteles quando o assunto é fontes e referências. No que toca à\npolítica, o \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003ezoon\npolitikon\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e,\na virtude e o bem comum são conceitos do Estagirita que, sem dúvida,\nsão reinterpretados por Tomás, sob a luz do medievo, em obras como\na \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003eSuma\nTeológica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\ne o de \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003eRegno.\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\nEntretanto, é possível identificar outras fontes e perspectivas\nteóricas, para além de Aristóteles, presentes na filosofia\npolítica de Tomás? A resposta é afirmativa e se desenvolve como\nobjeto deste artigo. O intuito aqui é mostrar que, dentre as\ndistintas fontes utilizadas pelo Aquinate, em sua obra, estava Cícero\ne a sua filosofia da lei. Por conseguinte, pretende-se apontar que a\nretomada e a reinterpretação da filosofia e da jurisprudência\nromana, na Idade Média, revelam uma concepção de filosofia\npolítica, desenvolvida por Tomás que se aproxima mais dos ideais\nque florescem na modernidade do que da narrativa dos antigos. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003cb\u003ePalavras-chave:\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\nTomás de Aquino; Filosofia Política; Lei; Cícero.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003cb\u003eAbstract: \u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eThe\nThomas Aquinas' philosophy is commonly associated with the\nAristotle's philosophy when the subject is sources and references.\nWhen it comes to politics, the \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003ezoon\npolitikon\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e,\nvirtue, and the common good are concepts of the Estagirite that are\nundoubtedly reinterpreted by Thomas, under the light of the Middle\nAges, in works such as the \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003eSumma\nTheologica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\nand \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003eDe\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003eRegno\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e.\nHowever, is it possible to identify other sources and theoretical\nperspectives, besides Aristotle, present in Thomas' political\nphilosophy? The answer is affirmative and is developed as the object\nof this article. The intention here is to show that, among the\ndistinct sources used by Aquinas, in his work, was Cicero and his\nphilosophy of law. Therefore, it is intended to point out that the\nresumption and reinterpretation Therefore, it is intended to point\nout that the resumption and reinterpretation of Roman philosophy and\njurisprudence in the Middle Ages reveal a conception of political\nphilosophy, developed by Thomas Aquinas that is closer to the ideals\nflourishing in modernity than to the narrative of the ancients. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003cb\u003eKeywords:\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\nThomas Aquinas; Political Philosophy; Law; Cicero. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"center\" style\u003d\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003cb\u003e***\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"center\" style\u003d\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003cb\u003eIntrodução ao tema\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eHá um consenso entre\nmuitos historiadores da filosofia de que Cícero desponta como um dos\nprincipais nomes quando se fala das teorias políticas e jurídicas\nproduzidas na Idade Média. É possível encontrar estudiosos, como\nSellers (2009, p. 245), que veem a influência do filósofo na noção\nde lei desenvolvida na modernidade\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote1sym\" name\u003d\"sdfootnote1anc\"\u003e\u003csup\u003e1\u003c/sup\u003e\u003c/a\u003e.\nÉ fato que Cícero não é o único romano cuja presença é sentida\nno Medievo e nos tempos que o sucedem, ao contrário disso, juristas\ncomo Gaio e Ulpiano são evocados diversas vezes por autores como\nTomás de Aquino em sua \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003eSuma\nTeológica \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e(\u003d\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003eST\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e).\nComo bem observa Ullmann, o chamado \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003eCorpus\nIuris Civilis\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e,\nque representa o compilado das leis romanas feitas a mando do\nImperador Justiniano, foi uma obra estudada durante toda a Idade\nMédia, nas palavras do autor:  \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e[...]\nessa codificação constituiu um dos fatores que mais contribuíram\npara a formação europeia. [...] O Código de Justiniano foi\nposteriormente, ao ser objeto de um estudo científico nas\nUniversidades Medievais, uma das principais fontes doutrinais das\nteorias políticas\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote2sym\" name\u003d\"sdfootnote2anc\"\u003e\u003csup\u003e2\u003c/sup\u003e\u003c/a\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eTais informações podem\ncausar certa surpresa aos leitores mais acostumados com as\ninterpretações que apontam Aristóteles como sendo a única ou a\nmais importante fonte da filosofia política produzida na Idade\nMédia. Entretanto, longe de negar a presença de todo o \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003ecorpus\naristotelicum\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote3sym\" name\u003d\"sdfootnote3anc\"\u003e\u003csup\u003e3\u003c/sup\u003e\u003c/a\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e,\ne aqui especialmente da \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003eÉtica\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003ee da\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003e\nPolítica, \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003efica\nclaro que Cícero ganha espaço no medievo, seja diretamente por meio\nde seus textos ou via a interpretação Cristã de sua filosofia da\nlei, feita por Agostinho e por outros padres da Igreja\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote4sym\" name\u003d\"sdfootnote4anc\"\u003e\u003csup\u003e4\u003c/sup\u003e\u003c/a\u003e.\n\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"center\" style\u003d\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003cb\u003eCícero: uma\nfilosofia da lei de Roma para o mundo\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eHouve\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003cb\u003e\n\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003ena\nRoma Antiga, para além da preocupação com as questões técnicas,\numa filosofia da lei, isto é, um campo de reflexão que se distingue\nda filosofia política, ao tratar do conceito de lei em si mesmo e de\ntudo que o envolve. Um dos maiores pensadores da chamada filosofia\nlegal é Cícero, principalmente no que toca ao conceito de lei\nnatural, que chega ao filósofo por meio do estoicismo.\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eA filosofia\nestoica entendia a lei natural como uma manifestação da sabedoria\nde uma Razão Suprema que a tudo rege\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote5sym\" name\u003d\"sdfootnote5anc\"\u003e\u003csup\u003e5\u003c/sup\u003e\u003c/a\u003e.\nA lei natural é traduzida pelos estoicos nos termos da máxima “viva\nde acordo com a natureza”, isto é, em harmonia com a mesma\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote6sym\" name\u003d\"sdfootnote6anc\"\u003e\u003csup\u003e6\u003c/sup\u003e\u003c/a\u003e.\nEnquanto para os seres irracionais essa regra tem sentido físico,\npara a humanidade, cuja natureza é racional, a regra ganha um\ncaráter moral e transforma-se na máxima “viva de acordo com a\nrazão”. Diante disso, para o estoicismo, a harmonia entre os seres\nque vivem conforme sua natureza e a Razão Suprema formam um todo\núnico, no qual cada parte é essencial para a estrutura ordenada do\nCosmos\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote7sym\" name\u003d\"sdfootnote7anc\"\u003e\u003csup\u003e7\u003c/sup\u003e\u003c/a\u003e.\nCícero reinterpretou essa filosofia físico-moral dos estoicos sob\nas bases legais de sua sociedade, o resultado foi a noção de uma\nlei natural que é a “[...] \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003ereta\nrazão, conforme à natureza, – difusa entre todos, constante,\neterna – que chama ao dever ordenando e afasta do mal vetando”\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote8sym\" name\u003d\"sdfootnote8anc\"\u003e\u003csup\u003e8\u003c/sup\u003e\u003c/a\u003e\ne,\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e a qual fará\nparte da jurisprudência do Império Romano\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote9sym\" name\u003d\"sdfootnote9anc\"\u003e\u003csup\u003e9\u003c/sup\u003e\u003c/a\u003e\ne da história da filosofia. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eAlém de um sistema de\nleis como base do ordenamento da \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003ecivitas\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e,\nCícero se preocupa também, em suas obras, de nos apresentar o\nprocesso de formação da comunidade, este que, segundo o filósofo,\nestá baseado na natureza humana. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eDe\nacordo com Cícero, a natureza, manifesta-se tanto nos seres humanos\ncomo tais quanto no meio político do qual fazem parte, traduzida ali\npor meio de seus comportamentos e ações morais. De antemão, é\npreciso explicar que a própria formação desse meio político é\nexpressão dessa natureza humana, dado que, como Aristóteles, Cícero\nconsidera a vida em comunidade fruto de uma disposição natural. A\nhumanidade tem em si um impulso de conservação chamado por ele de\n\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003ehormê\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote10sym\" name\u003d\"sdfootnote10anc\"\u003e\u003csup\u003e10\u003c/sup\u003e\u003c/a\u003e,\n\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eque é semelhante a um impulso\nvital, mas, nesse caso, a \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003ehormê\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\nse refere especificamente a um movimento de ação para uma\ndeterminada coisa. Não se trata, portanto, de um simples impulso\ncorporal, mas de um impulso particular da natureza dos seres humanos,\nisto é, um impulso da razão para conservar o seu bem-estar\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote11sym\" name\u003d\"sdfootnote11anc\"\u003e\u003csup\u003e11\u003c/sup\u003e\u003c/a\u003e.\nDiante disso, é a disposição natural dos seres humanos de se\njuntarem com outros, combinada com o impulso da \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003ehormê\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e,\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\nque contribui, segundo Cícero, para a formação da \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003ecivitas.\n\u003c/i\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eA princípio, ao se juntarem, o\nentendimento dos seres humanos sobre sua natureza e a de seus\nsemelhantes perpassa um processo de reconhecimento\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote12sym\" name\u003d\"sdfootnote12anc\"\u003e\u003csup\u003e12\u003c/sup\u003e\u003c/a\u003e.\nUma vez que estes entendem aquilo que é apropriado para sua natureza\ncomum, passam a buscar tais coisas a partir de um princípio de\njustiça, já que esta significa, segundo Cícero, dar a cada um\naquilo que lhe cabe. A vida na \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003ecivitas\n\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eexige permanentemente a\nmanutenção dessa busca, entendida ali em um sentido comum, isto é,\ntodos apetecem aquilo que lhes é conforme sua natureza por meio de\nsuas ações, fundamentos estes advindos de uma reinterpretação do\nestoicismo. Como já mencionado acima, a vida conforme a natureza,\nnos seres humanos, transforma-se em uma vida conforme a razão. A\nrazão é aquilo que, para Cícero, possibilita, por meio da\nlinguagem e do discurso\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote13sym\" name\u003d\"sdfootnote13anc\"\u003e\u003csup\u003e13\u003c/sup\u003e\u003c/a\u003e,\no ordenamento da \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003ecivitas\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e:\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e“\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eEssa\nmesma natureza associa, pela força da razão, homem com homem\npelos laços comuns de linguagem e da vida”\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote14sym\" name\u003d\"sdfootnote14anc\"\u003e\u003csup\u003e14\u003c/sup\u003e\u003c/a\u003e.\n\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003ePor conseguinte, tal ordenamento é\ntraduzido em leis e regras que inserem o aspecto legal na cidade com\no intuito de regularem, de forma justa (equânime), as relações\nentre os seres humanos que se tornam\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\ncivis\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e, isto é, concidadãos: \u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003epor\nisso, dado que a lei é o vínculo da reunião civil e o direito\nequânime [emana] da lei, com base em qual direito se pode manter a\nreunião dos concidadãos, quando a condição dos concidadãos\nnão é par? Se, de fato, não agrada igualar as riquezas, se os\nengenhos de todos não podem ser pares, certamente, devem ser pares\nentre si os direitos daqueles que são concidadãos em uma mesma\nrepública. O que é, pois, a \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003ecivitas\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003esenão\numa reunião de direitos dos concidadãos\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote15sym\" name\u003d\"sdfootnote15anc\"\u003e\u003csup\u003e15\u003c/sup\u003e\u003c/a\u003e.\n\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eSendo a razão, como expressão da natureza\nhumana, a responsável pela união dos homens, é ela própria que,\nem primeiro lugar, se faz lei, a lei da natureza ou lei natural e\nsobre a qual Cícero ergue toda uma jurisprudência civil positiva.\nSegundo Fernando Alonso (2012, p.160), a filosofia de Cícero acerca\nda lei natural é, de fato, influenciada pelo pressuposto do\nestoicismo da existência de uma \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003edivina\nrecta ratio \u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e(\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eou\nRazão Suprema) que age na natureza humana como sendo princípio de\numa lei, no caso a lei natural. Todavia, é preciso esclarecer que a\nfilosofia legal de Cícero não é puramente adepta do que poderíamos\nchamar de naturalismo jurídico, na medida em que o filósofo assume\nque, tanto a lei natural como a lei civil têm cada uma o seu papel\ncomo regra para os seres humanos. De um lado se encontra a lei civil\ncomo produto, contingente, particular e escrito, da convenção e do\ncostume humano, necessária para a organização da \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003ecivitas\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e;\nde outro lado, se encontra uma lei natural como um conjunto de regras\nnão escritas originárias de uma natureza imutável, eterna e\nUniversal\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote16sym\" name\u003d\"sdfootnote16anc\"\u003e\u003csup\u003e16\u003c/sup\u003e\u003c/a\u003e.\n\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eA \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003edivina\nrecta ratio, \u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eprincípio da lei\nnatural, na natureza humana\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e \u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eé,\nsegundo\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e Miguel Reale (1940, p.108),\na \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eratio naturalis\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\nque se expressa como \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003elex\nnaturalis\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e e, sob a qual, Cícero\ncoloca o ius naturalis, o \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eius\ngentium\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e e o \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eius\ncivile\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e romano. Antes de Cícero\nse ocupar diretamente da lei natural era um pouco difícil perceber o\nlugar claro desse conceito na jurisprudência romana, pois o que se\ntinha, de acordo com Farrell (1967, p. 257-258), ainda era uma ideia\nobscura expressa por meio do que se entendia como \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eius\ngentium \u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e(\u003d direito das gentes),\no qual era um direito comum e aplicado entre os distintos povos.\nDessa forma, é possível perceber que Cícero representa o grande\nmarco em relação a um tratamento do conceito de lei natural em\nparticular, fato este que contribuirá para as investigações de\nseus predecessores, dentre os quais estão os próprios juristas\nromanos\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote17sym\" name\u003d\"sdfootnote17anc\"\u003e\u003csup\u003e17\u003c/sup\u003e\u003c/a\u003e.\n \u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"center\" style\u003d\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cb\u003eTomás de Aquino: uma reinterpretação\nde Cícero no medievo\u003c/b\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eTomás de Aquino não conheceu todas as\nobras de Cícero e, no seu Tratado da Lei\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote18sym\" name\u003d\"sdfootnote18anc\"\u003e\u003csup\u003e18\u003c/sup\u003e\u003c/a\u003e\nna \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eSuma Teológica\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\nI-II \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003epars\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e,\nfaz apenas três menções diretas ao romano, no que diz respeito aos\ntextos da \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eRetórica \u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003ee\nao \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eDos Deveres\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e,\n\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eestando\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\ntodas as citações em questões que tratam da lei humana\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote19sym\" name\u003d\"sdfootnote19anc\"\u003e\u003csup\u003e19\u003c/sup\u003e\u003c/a\u003e.\nEntretanto, no decorrer do Tratado, bem como em outras obras como o\n\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eDe Regno\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e,\né possível traçar várias aproximações textuais entre os\nfilósofos. \u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eSegundo Nederman (2011,\np. 2018), apesar de Tomás de Aquino ter como base de sua filosofia\npolítica concepções aristotélicas como a de homem político por\nnatureza e a questão do bem comum como fim da comunidade, o Aquinate\nse apropria de muitos conceitos cuja matriz é Cícero. No que toca\nespecificamente o conceito de lei natural, é preciso alertar o\nleitor, que Tomás acaba por se estender também a outro Romano, no\ncaso, Ulpiano. Isso se deve ao fato do jurista trazer uma noção\nmais ampla da lei natural que abarca tanto a humanidade como os seres\nirracionais\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote20sym\" name\u003d\"sdfootnote20anc\"\u003e\u003csup\u003e20\u003c/sup\u003e\u003c/a\u003e.\nEntretanto, os princípios postos por Cícero, de que a lei natural\nse refere a uma regra da razão humana, comum a todos, cujo\nfundamento é ordenar as ações ao bem e afastá-las do mal, estão\npresentes no texto do Aquinate\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote21sym\" name\u003d\"sdfootnote21anc\"\u003e\u003csup\u003e21\u003c/sup\u003e\u003c/a\u003e.\nDiante disso, é possível afirmar que no que corresponde ao Tratado\nda Lei, Aristóteles, sempre tido como a grande autoridade dentro da\nfilosofia de Tomás, sai um pouco de cena. Apesar do Estagirita não\nter se ocupado, de modo direto, de uma discussão sobre o conceito de\nlei, não me parece ser esse o motivo pelo qual Tomás tenha\nrecorrido aos romanos, visto que, por exemplo, a noção de justiça,\nintrinsecamente ligada à lei\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote22sym\" name\u003d\"sdfootnote22anc\"\u003e\u003csup\u003e22\u003c/sup\u003e\u003c/a\u003e,\nvem do livro V da \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003eÉtica\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote23sym\" name\u003d\"sdfootnote23anc\"\u003e\u003csup\u003e23\u003c/sup\u003e\u003c/a\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e.\nO deslocamento conceitual/temporal do Aquinate se deve mais ao que\nchamaremos como uma mudança de paradigma social e teórico. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eA sociedade feudal do\nmedievo, já não é a \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003epólis\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\ngrega, as relações dos cidadãos e dos povos no séc. XIII não\npodem ser ordenadas única e exclusivamente por meio da virtude que\norienta a ação em direção ao bem comum, este, por sua vez, também\njá não parece ser suficiente para suprir as necessidades e\ninteresses de trabalhadores, senhores, reis e Igreja. Diante disso,\nCícero, e a jurisprudência romana, oferecem a Tomás uma teoria\npolítica/jurídica cujos princípios foram observados em sentido\nprático na Roma Antiga. Desse modo, uma sociedade na qual o\nordenamento necessitava de leis não só civis particulares, mas\nnaturais e também que regulassem as relações entre os povos\nconquistados, através do \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003eius\ngentium\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote24sym\" name\u003d\"sdfootnote24anc\"\u003e\u003csup\u003e24\u003c/sup\u003e\u003c/a\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e,\nse aproximava mais da sociedade medieval em expansão intelectual,\nterritorial e também política na qual vivia Tomás. Como bem\nobserva Ullmann (2008, p. 53), o impacto do sistema romano de leis na\nEuropa medieval não foi apenas teórico, mas, sobretudo, se\nconsolidou como uma orientação da sociedade e do governo da época.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003ePensando no que diz\nHabermas em sua obra \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003eTeoria\ne Práxis\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\n(2011, p. 85), a política na antiguidade era entendida como uma\ncontinuação da ética, na medida em que se ocupava principalmente\nde tratar da vida boa para os cidadãos. Segundo o filósofo, isso\nmuda na modernidade a partir do momento em que política e ética se\nseparam e se inicia uma reflexão em torno de uma filosofia social\nque não se preocupa, particularmente, com a ação dos indivíduos,\nmas com a composição de leis e regras que regulem e ordenem\ninstitucionalmente a comunidade política. É arriscado dizer que\nTomás já caminha por entre esses ideais modernos? Não creio que\nseja, principalmente quando olhamos para a parte Política da \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003eSuma\nTeológica \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eI-II\ne nos deparamos com a seguinte estrutura: um Tratado das Virtudes,\npara não perder de vista a antiguidade, mas que se segue de um\nTratado da Lei e de um Tratado da Justiça, que inclui uma questão\nsobre o direito. Essa disposição mostra que Tomás está\ninteressado não só no ordenamento da ação humana em particular,\nmas também da comunidade política como um todo e de suas\ninstituições que, através da lei e do direito, regem e organizam\nas relações entre os cidadãos e os distintos povos. A partir de\nalguns conceitos encontrados em Cícero, e também nos juristas\nromanos, Gaio e Ulpiano, Tomás, em seu modo de interpretação\nconciliador, integra, na parte política da \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003eSuma\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e,\nos princípios políticos de Aristóteles, os pressupostos da\njurisprudência romana e da filosofia da lei de Cícero e as Sagradas\nEscrituras, se equilibrando, como sugere Michel Villey (2014, p.10),\nentre o sagrado e o profano. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: #171717;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eEsse\nmodo conciliador de Tomás pode ser entendido também como a solução\npara um problema que, segundo Nederman, envolvia as teorias políticas\nproduzidas na Idade Média. Em resumo, grande parte da filosofia\npolítica produzida nesse período partia da premissa básica do\nnaturalismo aristotélico de que o homem era por natureza político.\nEntretanto, como conciliar essa premissa com o fato de que a natureza\nhumana é criada, cai em pecado e torna-se má? \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #171717;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003ePara\no Cristianismo, a natureza dos seres humanos havia sido punida por\nconta do pecado, e, por isso, alterada de seu estágio original.\nDesse modo, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #171717;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eviver\nem comunidade parece ser contrário às características de uma\nnatureza decaída. Diante disso, muitos dos autores medievais assumem\ndistintas \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #171717;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eperspectivas\nem suas teorias\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #171717;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e:\nde um lado estão aqueles que se apoiam na visão de Agostinho, que,\napesar de entender a humanidade como social em seu estado de\ninocência, postula que a vida na comunidade política, com o governo\nde um homem sobre o outro, é contrária à natureza humana.\nEntretanto, após a queda, o governo torna-se, segundo Agostinho,\nnecessário para o ordenamento e a salvação de todos\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote25sym\" name\u003d\"sdfootnote25anc\"\u003e\u003csup\u003e25\u003c/sup\u003e\u003c/a\u003e.\nDe outro lado, estão os autores “aristotélicos”, que se apoiam\ninteiramente no que diz Aristóteles e defendem que a comunidade\npolítica tem como princípio a natureza humana e decorre de um\nprocesso que se inicia com as comunidades menores, como a família e\na aldeia. A cidade é, por fim, a comunidade perfeita que oferece o\nmeio para a vida sob os critérios da virtude e a realização do bem\ncomum\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote26sym\" name\u003d\"sdfootnote26anc\"\u003e\u003csup\u003e26\u003c/sup\u003e\u003c/a\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: #171717;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eAs\nobras de Cícero, por sua vez, se caracterizam como uma terceira via\ninterpretativa dessa problemática que envolve a natureza humana e as\nteorias políticas no medievo. Isso porque reúnem, de acordo com a\nreleitura medieval, a perspectiva cristã da natureza pecadora e a\nideia de que ainda assim, a humanidade conserva a inclinação para a\nvida em comum. Como visto acima, para Cícero, os seres humanos se\nunem ao reconhecerem\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #171717;\"\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #171717;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003ea\nsua natureza, a semelhança de uns com os outros e, consequentemente,\nas suas necessidades comuns. Esse processo, segundo Nederman, pode\nser descrito tanto como convencionalista quanto como naturalista, na\nmedida em que considera a união entre a humanidade ligada à sua\nnatureza, mas a entende como sendo necessária. Essa visão é\nreinterpretada por alguns autores medievais e se transforma, de\nacordo com Nederman (1988, p. 05), em uma via intermediária entre o\nque propõe Agostinho e Aristóteles. Em síntese, essa via propõe\nque, apesar do pecado tornar os homens antissociais, porque estes não\nreconhecem instantaneamente a similaridade entre sua natureza, ainda\nresta na humanidade uma propensão natural à associação que a leva\na viver como comunidade política. A racionalidade e a capacidade de\ndiscurso conduzem os seres humanos a viverem em sociedade e lhes\nproporciona condições para tanto. Em conjunto, a humanidade\nnecessita de um guia, de leis e de acordos para se estabelecer e se\nmanter como uma \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #171717;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003ecivitas\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #171717;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: #171717;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003ePara\nNederman (1988, p.08), é possível estabelecer três conclusões\nacerca da descrição sobre a formação da sociedade feita através\nda interpretação medieval dos textos de Cícero. Primeira, ao\ncontrário de Aristóteles, que descreve a natureza humana por meio\nde uma força intrínseca e natural que a impele para a vida em\nsociedade, Cícero descreve uma natureza humana mais passiva, que\ndepende de suas experiências e de impulsos externos para se\n“reconhecer” como natureza social. Diferentemente da\nfundamentação teleológica de uma natureza que se manifesta na sua\nrealização dentro do ambiente político, a natureza ciceroniana se\nmanifesta por intermédio da razão e do discurso, que podem ou não\nser desenvolvidos dentro da \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #171717;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003ecivitas\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #171717;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e.\nSegunda, a natureza humana ao ingressar na comunidade política sofre\numa mudança, pois o homem acaba por “renunciar” o seu próprio\naspecto egoísta, entendido pelos medievais como um comportamento\nfruto do pecado, a fim de adquirir todos os benefícios da vida\ncomum. Terceira, a formação da cidade fundamenta-se a partir de um\nacordo comum, expresso por meio do discurso, entre os homens. Em\nvirtude disso, é possível dizer que a visão “ciceroniana”\nsobre a natureza humana com relação à formação da cidade abrange\no caráter teológico, sobre o qual tradicionalmente estavam apoiadas\nas teorias políticas medievais, e reinterpreta o naturalismo\naristotélico ainda como base estruturante, mas aponta a presença de\noutro autor nessas teorias, rompendo com a ideia de que as concepções\nda política medieval são estritamente construídas sobre um\nparadigma “aristotélico-político”\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote27sym\" name\u003d\"sdfootnote27anc\"\u003e\u003csup\u003e27\u003c/sup\u003e\u003c/a\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: #171717;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eNo\nque diz respeito à filosofia política de Tomás de Aquino,\nconsiderada aqui principalmente no que é exposto no Tratado da Lei,\nmas tomando também como referência o \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #171717;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003eDe\nRegno\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #171717;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e,\npode-se afirmar que o filósofo não é adepto de nenhum dos\nextremos, isto é, não há unicamente a presença de um\n“aristotelismo” ou de um “agostinismo político” ou de uma\nvisão construída unicamente sobre os padrões “ciceronianos”.\nEntretanto, observa-se que o Aquinate transita entre os autores, e\ntal afirmação apoia-se em quatro conclusões interpretativas. \nPrimeira, Tomás mantém-se ao lado de Agostinho e da tradição\nCristã que compreende, no Tratado da Lei, a natureza humana como\ncriada, decaída e ordenada extrinsecamente pela Providência Divina\natravés de uma lei eterna\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote28sym\" name\u003d\"sdfootnote28anc\"\u003e\u003csup\u003e28\u003c/sup\u003e\u003c/a\u003e.\nSegunda, Tomás apresenta, no Tratado, a ideia de uma lei natural\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote29sym\" name\u003d\"sdfootnote29anc\"\u003e\u003csup\u003e29\u003c/sup\u003e\u003c/a\u003e,\namplamente discutida por Cícero, e que será o princípio\nfundamental, para o Aquinate, das demais regras e leis que regulam a\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #171717;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003ecivitas\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #171717;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e.\nTerceira, apesar de estar de acordo com o pressuposto do naturalismo\naristotélico, de que o homem é político por natureza, Tomás\ncompreende que a \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #171717;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003enatura\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #171717;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\nhumana assume, no medievo, um novo sentido ligado às consequências\ndo pecado. Por conseguinte, o filósofo infere que viver na\ncomunidade política requer um líder, alguns acordos, convenções e\nleis positivas\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote30sym\" name\u003d\"sdfootnote30anc\"\u003e\u003csup\u003e30\u003c/sup\u003e\u003c/a\u003e\nque se manifestam através da linguagem\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote31sym\" name\u003d\"sdfootnote31anc\"\u003e\u003csup\u003e31\u003c/sup\u003e\u003c/a\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e,\u003c/span\u003e\u003cspan style\u003d\"color: #171717;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\nideais estes muito próximos do que nos havia apresentado Cícero. E,\npor fim, quarta conclusão, ao contrário de Aristóteles que definiu\na\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #171717;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003e\npólis\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #171717;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\ncomo o espaço da realização plena dos seres humanos relativa à\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #171717;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003eeudaimonia\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote32sym\" name\u003d\"sdfootnote32anc\"\u003e\u003csup\u003e32\u003c/sup\u003e\u003c/a\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #171717;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e,\nTomás entende que a \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #171717;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003ecivitas\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #171717;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003enão\npode ser responsável pela felicidade perfeita da humanidade, isto é,\na beatitude\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote33sym\" name\u003d\"sdfootnote33anc\"\u003e\u003csup\u003e33\u003c/sup\u003e\u003c/a\u003e,\nmas que ela garante aquilo que ele entende ser a felicidade\nimperfeita\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote34sym\" name\u003d\"sdfootnote34anc\"\u003e\u003csup\u003e34\u003c/sup\u003e\u003c/a\u003e,\npossível de ser alcançada em um espaço político ordenado no qual\nas necessidades da vida humana se dão e podem ser supridas\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote35sym\" name\u003d\"sdfootnote35anc\"\u003e\u003csup\u003e35\u003c/sup\u003e\u003c/a\u003e,\nalgo próximo também daquilo que já havia proposto Cícero na Roma\nAntiga.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"center\" style\u003d\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: #171717;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003cb\u003eConsiderações\nFinais\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: #171717;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003ePara\nos intérpretes mais tradicionais de Tomás de Aquino pode soar\nestranha a leitura exposta neste artigo que apresenta o filósofo\nmedieval como um autor que, na sua filosofia política: 1- se\ndistancia das concepções aristotélicas; 2- se preocupa com as\ninstituições para além da Igreja e, 3- investiga a natureza humana\nnão só quanto aquilo que toca a sua salvação, mas também acerca\nde suas necessidades básicas e em suas relações sociais e\npolíticas. Tal leitura é possível mediante a compreensão de que\nTomás concilia várias fontes em sua teoria política, a qual se\nestende também ao campo jurídico. Ao mesmo tempo em que se mantém\npróximo da tradição das Sagradas Escrituras e, do naturalismo\npolítico aristotélico, Tomás de Aquino retoma a jurisprudência e\na filosofia dos romanos, esta última através da figura de Cícero.\nTal configuração, oferece ao Aquinate não só um campo conceitual\nfrutífero, mas distintas perspectivas temporais/sociais sobre os\nhomens e sobre as comunidades políticas, o que possibilita a\ncompreensão, por parte do autor, das mudanças e exigências\nteóricas e práticas de sua sociedade. Fato que implicará na\nconstrução de uma filosofia política e jurídica que será\nretomada, explicita ou implicitamente, diversas vezes na modernidade.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"center\" lang\u003d\"pt-PT\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" lang\u003d\"pt-PT\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" lang\u003d\"pt-PT\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" lang\u003d\"pt-PT\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" lang\u003d\"pt-PT\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" lang\u003d\"pt-PT\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" lang\u003d\"pt-PT\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" lang\u003d\"pt-PT\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" lang\u003d\"pt-PT\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" lang\u003d\"pt-PT\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" lang\u003d\"pt-PT\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" lang\u003d\"pt-PT\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" lang\u003d\"pt-PT\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" lang\u003d\"pt-PT\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" lang\u003d\"pt-PT\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" lang\u003d\"pt-PT\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" lang\u003d\"pt-PT\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" lang\u003d\"pt-PT\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" lang\u003d\"pt-PT\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" lang\u003d\"pt-PT\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" lang\u003d\"pt-PT\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" lang\u003d\"pt-PT\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" lang\u003d\"pt-PT\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" lang\u003d\"pt-PT\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" lang\u003d\"pt-PT\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" lang\u003d\"pt-PT\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" lang\u003d\"pt-PT\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" lang\u003d\"pt-PT\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" lang\u003d\"pt-PT\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" style\u003d\"line-height: 150%; margin-bottom: 0cm;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003cb\u003eReferências\nbibliográficas\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eAGOSTINHO. \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cb\u003eA\ncidade de Deus\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e. \u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e5ª\ned. (3 vols). Tr., pref., nota biográfica e transcrições de J.\nD. Pereira. Lisboa: Calouste Gulbenkian, 2016. \u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eALONSO, F. H. L. Cicero and Natural Law.\n\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cb\u003eARSP: Archives for Philosophy of\nLaw and Social Philosophy. \u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eV.\n98, n. 2, p. 157-168, 2012. Disponível em: https://www.jstor.org/.\nAcesso em: 02/12/2020. \u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eARISTÓTELES.\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cb\u003e\nPolítica. \u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eEdição bilíngue\n(português-grego). Trad. António Campelo Amaral e Carlos de\nCarvalho Gomes. Lisboa: Vega, 1998. \u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eASMIS, E. Cicero on Natural Law and the\nLaws of the State. \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cb\u003eClassical\nAntiquity\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e. Vol. 27, n. 1, p.\n01-33, 2008. Disponível em: https://www.jstor.org/. Acesso:\n02/12/2020\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eBERTELLONI, F.\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\nNatura Multipliciter dicitur. Variantes em el uso del concepto de\nnatura em la teoría política medieval a partir de la segunda mitad\ndel siglo XIII. \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cb\u003eScripta.\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eNº 2, v.4, p. 11- 30, 2011. \u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eBROOKS, O. R. (ed.). \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cb\u003eCicero\nand Modern Law\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e. Inglaterra:\nRoutledge, 2009. \u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eCÍCERO. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cb\u003eDe\nInventione; De Optimo Genere Oratorum; Topica. \u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eLoeb\nClassical Library. Latin text and English translation by Harry\nMortimer Hubbell. Cambridge: Harvard University Press, 1949.\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e_______. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cb\u003eDe\nfinibus bonorum et malorum\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e(with an English translation by\nH. Rackham). London: William Heinemann; Macmillan Company: New York,\n1914.\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n————\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e. \u003c/span\u003e\u003cspan style\u003d\"color: #111111;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cb\u003eLes\nDevoirs.\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #111111;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\nCollection des universités de France. Texte établi et traduit par\nMaurice Testard. Paris: Belles Lettres, 2 volumes: 1 (1965); 2\n(1970).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"color: #111111;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e________. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #111111;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cb\u003eOn\nthe Republic, On the Laws. \u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #111111;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eOxford\nWorld's Classics. Translated by Niall Rudd. With an introduction and\nnotes by Jonathan Powell and Niall Rudd. New York: Oxford University\nPress, 1998. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"color: #111111;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eCHROUST, A-H. The\nFunction of Law and Justice in the Ancient World and the Middle Ages.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #111111;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cb\u003eJournal\nof the History of Ideas\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #111111;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e.\nNº. 3, v. 7, p. 298-320, jun., 1946.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"color: #111111;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eEZÍDIO, C. A\nsindérese e o conhecimento da lei natural em Tomás de Aquino.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #111111;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cb\u003eCadernos\nDe Ética E Filosofia Política\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #111111;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e.\nNº 38, v. 1, p. 188-198, jun. 2021.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"color: #111111;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e_________. A relação\nentre lei natural e justiça política em Tomás de Aquino. In: \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #111111;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cb\u003eHomo,\nNatura, Mundus: Human Beings and Their Relationships. \u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #111111;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eProceedings\nof the XIV International Congress of the Société Internationale\npour l’Étude de la Philosophie Médiévale. Rencontres de\nPhilosophie Médiévale, 22. Turnhout, Belgium: Brepols Publishers,\n2020, p. 885-998.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"color: #111111;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eFARRELL, P, O.P.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #111111;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cb\u003eSources\nof St. Thomas’Concept of Natural Law\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #111111;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e.\nMelbourbe, 1957. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"color: #111111;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eFERREIRO, J\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #111111;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cb\u003e.\nLa recepción del naturalismo político aristotélico en la\nexplicación del surgimento del orden político en la Edad Media.\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #111111;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #111111;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e2010.\n281f. Tese (Doutorado em Filosofia) — Facultad de Filosofía y\nLetras, Universidade de Buenos Aires, Buenos Aires. Disponível em:\nhttp://repositorio.filo.uba.ar/. Acesso em: 05/09/2020. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eLOHR.\nC.H. “The medieval Interpretation of Aristotle”. In: \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eNorman\nKretzmann, Anthony J. D Kenny, Jan Pinborg, eds. and E. Stump assoc.\n(eds.). \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cb\u003eThe Cambridge Histotory\nof Later Medieval Philosophy. From the Rediscovery of Aristotle to\nthe Disintegration of Scholasticism 1100-1600.\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eCambridge, London, New York:\nCambridge University Press, 2008\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e,\np. 80-98. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eM. TULLI\nCICERONIS. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eScripta\nquae manserunt omnia. Fasc. 39. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eDe\nRe Publica\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\n–Librorum sex quae manserunt septmum recognovit. K. Ziegler.\nLeipzig: Teubner, 1969.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e——————————\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e.\nScripta quae manserunt omnia. Partis IV, vol. III. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cb\u003eLibros\nde Officiis, Catonem Maiorem de Senectute, Laelium de Amicitia,\nParadoxa, Timaeum, Fragmenta.\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\nRecognovit C.F.W. Mueller. Lipsae: In Aedibus B. G. Teubneri, 1898.\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e—————————\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\nScripta quae manserunt omnia. Fasc. 2. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eRhetorici\nlibri duo. De Inventione. \u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eRecognovit\nE. Stroebel. Leipzig: Teubner,1965.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eNEDERMAN,\nC. “Cicero in Political Philosophy”. In: \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003eLAGERLUD,\nHenrik (ed.), \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eEncyclopedia\nof Medieval Philosophy: Philosophy Between 500 and 1500\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e\u003ci\u003e.\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003eNew\nYork: Springer, 2011, p. 216-220. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\u003cspan style\u003d\"color: black;\"\u003e———————\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e.\nNature, Sin and the Origins of Society: The Ciceronian Tradition in\nMedieval Political Thought\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e.\n \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cb\u003eJournal\nof the History of Ideas. \u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eNº.\n1, v. 49, p. 3-26, jan. - mar., 1988. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eSANCTI THOMAE DE\nAQUINO. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cb\u003eDe\nregno ad regem Cypri\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e.\nEd. Roberto Busa e Enrique Alarcón. Textum Taurini, 1954. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e——————————————\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e.\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003ePrima\nsecundae Summae Theologiae. In:_____. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cb\u003eOpera\nomnia\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e.\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eRoma:\nTextum Leoninum, 1891 – 1892.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eSTEIN, P. “The\nRoman Jurists’ Conception of Law”. In: PADOVANI, Andrea e STEIN,\nPeter G. (eds.). \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cb\u003eA\nTreatise of Legal Philosophy and General Jurisprudence. \u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eVol.\n7. The Jurists’Philosophy of Law from Rome to the Seventeenth\nCentury\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cb\u003e.\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\nNetherlands: Springer, 2007, p. 01-30.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eSELLERS, M.N.S. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cb\u003eThe\nInfluence of Marcus Tullius Cicero on modern legal and political\nideas\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e.\nPresented at Colloquium Tullianum Anni MMVIII, 2009.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eSTORCK, A. O\nIndivíduo e a Ordem Política na Dimensão da \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eCivitas\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cb\u003eVeritas.\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\nNº 159, v.40, p. 539-544, setembro de 1995. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eSTRIKER,\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eG.\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cb\u003eEssays\non Hellenistic Epistemology and Ethics.\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eCambridge:\nCambridge University Press, 1996. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eTOMÁS DE AQUINO.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cb\u003eSuma\nTeológica\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e.\n2ª ed. Carlos Josaphat Pinto de Oliveira OP (coord.), Aldo Vannuchi\net al (trad.). São Paulo: Edições Loyola, 2010.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003e__________________.\n\u003c/span\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cb\u003e\u003cspan style\u003d\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003eDo\ngoverno dos príncipes ao Rei de Cipro.\u0026nbsp;\u003c/span\u003e\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cb\u003e\n\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eTrad.\nArlindo Veiga dos Santos. São Paulo: Edipro, 2013.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eULLMANN, W.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cb\u003ePrinciples\nof Government and Politics in the Middle Ages. \u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e3ª\ned. New York: Routledge Revivals, 2010. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e______________.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cb\u003eHistoria\ndel Pensamento politico em la Edad Media\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e.\n4ª ed. Trad. Rosa Vilano Pinõl. Barcelona: Ariel, 1999. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e______________. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cb\u003eLaw\nand Politics in the Middle Ages: An Introduction to the Sources of\nMedieval Political Ideas. \u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eNew\nYork: Cambridge University Press, 2008. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eVAN DYKE, C. “Perfect\nHappiness and the Limits of Human Nature”. In; Jonathan Kvanvig\n(ed). \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cb\u003eOxford\nStudies in Philosophy of Religion\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e,\nv. 6. USA: Oxford Scholarship Online, 2015, p. 269-291 \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eVILLEY, M. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cb\u003eQuestões\nde Tomás de Aquino sobre Direito e Política\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e.\nTrad. Ivone C. Benedetti. São Paulo: WMF Martins Fontes, 2014.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e_________. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cb\u003eO\nDireito e os Direitos Humanos\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e.\nTrad. Maria Ermantina de Almeida Prado Galvão. São Paulo: WMF\nMartins Fontes, 2019. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cdiv id\u003d\"sdfootnote1\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote1anc\" name\u003d\"sdfootnote1sym\"\u003e1\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eSobre esse\n\tassunto, cf. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eBrooks (ed.),\n\t2009\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e. \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\n\t\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote2\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote2anc\" name\u003d\"sdfootnote2sym\"\u003e2\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eULLMANN, 1999,\n\tp.47 (trad. nossa). Sobre o mesmo tema, cf.: VILLEY, 2007, p.59. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\t\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote3\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote3anc\" name\u003d\"sdfootnote3sym\"\u003e3\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eSobre a recepção\n\te interpretação das obras de Aristóteles pelos autores medievais,\n\tcf. LOHR, 2003.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote4\"\u003e\n\t\u003cp style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote4anc\" name\u003d\"sdfootnote4sym\"\u003e4\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\tSobre o assunto, cf. \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eCHROUST,\n\t1946, p. 310.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote5\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote5anc\" name\u003d\"sdfootnote5sym\"\u003e5\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\tSobre o tema, cf. \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eSTRIKER,\n\t1996, p. 223.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote6\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote6anc\" name\u003d\"sdfootnote6sym\"\u003e6\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\tPara Cícero, essa máxima pode ser interpretada ao menos de três\n\tmodos: 1- viver sob a luz do conhecimento; 2- viver de acordo com o\n\tordenamento do todo (cosmos); 3- viver desfrutando do todo. Cf.\n\tCÍCERO, \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eDos Fins, \u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eIV,\n\t6, 14; ed. Schiche, 1915, 31-20, p. 126. \u003c/span\u003e\u003c/span\u003e\n\t\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote7\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote7anc\" name\u003d\"sdfootnote7sym\"\u003e7\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t“Os estoicos, contudo, em virtude da sua crença na\n\tconsubstancialidade da alma do homem com o mundo, identificaram\n\tprincípios morais e físicos, ou, para ser mais exato, a ordem\n\tnatural e moral. Assim, para os estoicos, a moralidade estava apenas\n\tem completa harmonia com a ordem geral natural ou cósmica”.\n\t(CHROUST, 1946, p. 305; trad. nossa). \u003c/span\u003e\u003c/span\u003e\n\t\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote8\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote8anc\" name\u003d\"sdfootnote8sym\"\u003e8\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u0002\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\tCÍCERO, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eDa\n\tRepública, \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eIII,\n\t22, 33; \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eed.\n\tZiegler 1964, 26-06, p.96. As traduções dos textos de Cícero são\n\tnossas com algum apoio nas traduções feitas a partir do latim para\n\tlíngua inglesa e francesa indicadas na bibliografia deste artigo.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote9\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote9anc\" name\u003d\"sdfootnote9sym\"\u003e9\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\tElizabeth Asmis (2008) traz uma interpretação importante sobre a\n\trelação entre a lei natural e as leis civis em Cícero. Sua\n\ttese principal é a de que Cícero tinha uma função prática,\n\tpara além de filosófica, no que diz respeito a sua reflexão\n\tsobre a lei, principalmente no que concerne ao \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eDe\n\tLegibus\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e. Segundo Asmis, Cícero\n\tempreendeu um trabalho de comparação entre o seu conceito de lei\n\tnatural e a constituição Romana, a fim de construir, a partir\n\tdisso, um conjunto de regras que pudessem ser reconhecidas como\n\tsendo permanentemente válidas. \u003c/span\u003e\u003c/span\u003e\n\t\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote10\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote10anc\" name\u003d\"sdfootnote10sym\"\u003e10\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t“[...] \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003ehormê\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e,\n\tnão nos foi concedido para qualquer gênero de vida, mas para\n\tdeterminada forma de viver; e o mesmo se passa com a razão e a reta\n\trazão”. (CÍCERO, \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eDos Fins\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e,\n\tIII, 7, 23; ed. Schiche, 1915, 15-19, p. 97)\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote11\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote11anc\" name\u003d\"sdfootnote11sym\"\u003e11\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t“Todo e qualquer animal ama a si mesmo, e assim que nasce já\n\tbusca conservar-se, porque a natureza lhe infundiu o apetite de\n\tconservar a sua vida e de ser movido conforme à sua natureza. De\n\tinício este apetite é confuso e incerto, porque conquanto se\n\tconserve e defenda, não sabe o animal o que é, nem o que pode,\n\tnem qual é a sua natureza. Quando, mais adiante, começa a notar\n\tquais são as coisas que lhe competem e pertencem, começa também\n\ta avançar no caminho do que é conforme à sua natureza e\n\trecusar o que é contrário, e a distinguir-se, e, digamos, a\n\tcompreender por que tem esse apetite que dissemos” [...]. (CÍCERO,\n\t\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eDos Fins, \u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eIII,\n\t7, 23; ed. Schiche, 1915, 30-11, p. 166-167) \u003c/span\u003e\u003c/span\u003e\n\t\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote12\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote12anc\" name\u003d\"sdfootnote12sym\"\u003e12\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t“(...) assim a natureza mesma nos impele a amar o que geramos.\n\tDonde se segue também que há entre os homens certo amor natural,\n\tconforme ao qual nenhum homem pode parecer estranho a outro homem, e\n\tisto pelo simples fato de ser homem. (...) Muito mais ampla é tal\n\tcomunidade entre os homens, e por natureza somos aptos a nos\n\treunirmos em agrupamentos, conselhos e sociedades politicamente\n\torganizadas”. (CÍCERO, \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eDos\n\tFins\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e, III, 19,62-64; ed.\n\tSchiche, 1915, 25-18, p. 113-114). \u003c/span\u003e\u003c/span\u003e\n\t\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote13\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote13anc\" name\u003d\"sdfootnote13sym\"\u003e13\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t“O vínculo dessa sociedade (humana) é a razão e a palavra,\n\tque pelo ensinamento e estudo permitem a comunicar, discutir e\n\tjulgar associando os homens entre si e os unindo sobre um tipo de\n\tsociedade natural”. (CÍCERO, \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eDos\n\tDeveres \u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eI, 16, 50; ed. Mueller,\n\t1898, 33-05, p. 18-19).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote14\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote14anc\" name\u003d\"sdfootnote14sym\"\u003e14\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\tCÍCERO, \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eDos Deveres, \u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eI,\n\t12; ed. Mueller, 1898, 8-10, p. 06. \u003c/span\u003e\u003c/span\u003e\n\t\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote15\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote15anc\" name\u003d\"sdfootnote15sym\"\u003e15\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u0002\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\t\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eCÍCERO,\n\t\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eDa\n\tRepública, \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eI,\n\t32, 49; ed. Ziegler 1964, 18-24, p. 30; trad. nossa.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote16\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote16anc\" name\u003d\"sdfootnote16sym\"\u003e16\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u0002\n\t\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003ePara\n\tCícero a principal função da lei é manter os cidadãos unidos e\n\tpunir aqueles que a descumpram. Para tanto, nada é mais forte que\n\tuma lei estabelecida pela razão natural. Cf. CÍCERO, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eDos\n\tDeveres,\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\tIII, 5, 23; \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eed.\n\tMuller, 1898, 26-27, p. 96.\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Times, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\t\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\t\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote17\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote17anc\" name\u003d\"sdfootnote17sym\"\u003e17\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u0002\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\t“[...] ele é, o primeiro a proporcionar um sistema coerente em\n\tque os elementos das várias doutrinas filosóficas atuais são\n\tvistas em relação à prática jurídica (mesmo como algo\n\tidealizado) de uma época a qual forneceu uma fonte e um critério\n\tpermanente para todas as instituições jurídicas posteriores”.\n\t(\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eFARRELL,\n\t1967, p. 260; trad. nossa)\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote18\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote18anc\" name\u003d\"sdfootnote18sym\"\u003e18\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t O chamado Tratado da Lei é composto pelo conjunto de questões 90\n\ta 108, dentre as quais encontramos, de um lado, a lei eterna (q.93),\n\ta qual não podemos conhecer em si, e, de outro, a lei natural fruto\n\tda própria natureza humana (q.94) e a lei positiva, promulgada por\n\tum legislador humano (q. 95-97), ou divino (q.98-108).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote19\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote19anc\" name\u003d\"sdfootnote19sym\"\u003e19\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\tCf. TOMÁS DE AQUINO, \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eST\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\tI-II, q. 91, a.3, ed. Leonina t.7, 1892, p.154-155; q. 95, a.2,\n\tp.175; q.95, a.3, p.177.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote20\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote20anc\" name\u003d\"sdfootnote20sym\"\u003e20\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u0002\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\tA opção de Tomás por Ulpiano pretende ressaltar, em primeiro\n\tlugar, o aspecto comum que a natureza humana tem com a natureza dos\n\tdemais animais; e, em segundo lugar, destacar a função prática\n\tda lei defendida pelos juristas romanos. O primeiro ponto fica claro\n\tno momento em que o Aquinate trata dos preceitos da lei natural,\n\tclassificando a inclinação para os dois primeiros, a saber, a\n\tvida e o cuidado com a prole, como partilhada entre homens e\n\tanimais. O segundo ponto fica claro na retomada de Ulpiano por\n\tTomás, ao falar sobre os tipos de direito, os quais estão ligados\n\tde algum modo à lei natural. Enquanto o direito natural, derivado\n\tdiretamente da lei natural, abarca aquelas coisas dadas à natureza\n\tde todos os animais, o \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eius\n\tgentium, \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003ederivado\n\tde modo indireto da lei da natureza, abarca aquelas coisas dadas\n\tapenas à natureza humana, já consideradas sob a perspectiva das\n\tcomunidades políticas. Sobre esse ponto, cf. TOMÁS DE AQUINO, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eST\n\t\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eI-\n\tII, q.94, a.2, res; ed. Leonina t.7, 1892, p.170; \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eST\n\t\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eII-II,\n\tq. 57, a.3, res; ed. Leonina, 1882, p.06. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\t\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote21\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote21anc\" name\u003d\"sdfootnote21sym\"\u003e21\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\tCf. TOMÁS DE AQUINO, \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eST \u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eI-II,\n\tq. 94, a. 2, res; ed. Leonina t.7,1892, p.170; q. 94, a.4, res; ed.\n\tLeonina t.7, 1892, p. 171. \u003c/span\u003e\u003c/span\u003e\n\t\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote22\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote22anc\" name\u003d\"sdfootnote22sym\"\u003e22\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t“Como diz Agostinho no \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eDe Lib.\n\tArb\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e. I, 5: ‘não parece ser\n\tlei aquela que não for justa’. Portanto, quanto tem de justiça\n\ttanto tem força de lei”. (TOMÁS DE AQUINO. ST I-II, q.95, a.2,\n\tres; ed. Leonina t.7, 1892, p. 175).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote23\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote23anc\" name\u003d\"sdfootnote23sym\"\u003e23\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eSobre a relação\n\tentre lei e justiça, cf. EZÍDIO, 2020.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote24\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote24anc\" name\u003d\"sdfootnote24sym\"\u003e24\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\tCom a conquista de territórios foi preciso que a jurisprudência\n\tromana estabelecesse leis que pudessem ser aplicadas também aos não\n\tcidadãos. Para saber mais sobre o assunto, cf. STEIN, 2007, p. 07. \u003c/span\u003e\u003c/span\u003e\n\t\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote25\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote25anc\" name\u003d\"sdfootnote25sym\"\u003e25\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u0002\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\tAGOSTINHO, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eA\n\tCidade de Deus, \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eXVIII,\n\t18. Sobre o tema: cf. ULLMANN, 2010, p. 164; \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eFERREIRO,\n\t2010, p.47-51. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\t\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote26\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote26anc\" name\u003d\"sdfootnote26sym\"\u003e26\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t\u003c/span\u003e\u003cspan style\u003d\"color: #171717;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eARISTÓTELES,\n\t\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #171717;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003ePolítica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #171717;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\n\tI, 1252b 1-30; \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #171717;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003etrad.\n\tAmaral e Gomes, 1998, p. 221.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote27\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote27anc\" name\u003d\"sdfootnote27sym\"\u003e27\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\tA partir do conceito de natureza, o professor Francisco Bertelloni\n\tdesmistifica o pensamento comum de que as teorias políticas\n\tmedievais foram construídas estritamente sobre noções deixadas\n\tpela política aristotélica. O principal ponto defendido por\n\tBertelloni é o de que a natureza humana, fundamento da comunidade\n\tpolítica para Aristóteles, sofreu alterações em sua definição\n\tdecorrentes das interpretações feitas por diferentes autores em\n\tdistintos espaços e tempos. Por consequência, as noções\n\tmedievais de comunidade política, virtude, lei, bem comum, entre\n\toutras, todas ligadas à natureza humana, não são as aquelas\n\tdeixadas por Aristóteles. \u003c/span\u003e\u003cspan style\u003d\"color: #171717;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eCf.\n\tBERTELLONI, 2011, p. 16. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\t\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote28\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote28anc\" name\u003d\"sdfootnote28sym\"\u003e28\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u0002\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\t\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eA\n\tlei eterna é, pois, a razão da divina sabedoria que a tudo\n\tconduz e tudo governa. Enquanto os seres irracionais apenas são\n\tgovernados pela mesma, o homem é capaz de conhecê-la, de modo\n\tindireto, através da lei natural. Cf. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #171717;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eTOMÁS\n\tDE AQUINO, \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #171717;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003eST\n\t\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #171717;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eI-II,\n\tq. 93, \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #171717;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003ea,1,\n\tres; ed. Leonina t.7., 1892, p. 162.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote29\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote29anc\" name\u003d\"sdfootnote29sym\"\u003e29\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\tA lei natural é a regra da razão promulgada sobre e para si mesma\n\tna qualidade de princípio motor das ações humanas. De acordo com\n\tTomás, ela é a participação da lei eterna na criatura racional.\n\tApesar de estar presente na natureza de todos os seres humanos, a\n\tlei natural não é instantaneamente conhecida, ao contrário disso,\n\tela exige um processo epistemológico/moral que nem sempre acontece.\n\tCf. TOMÁS DE AQUINO,\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e ST \u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eI-II,\n\tq.94; \u003c/span\u003e\u003cspan style\u003d\"color: #171717;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eed.\n\tLeonina t.7., 1892.\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e Para\n\tsaber mais sobre o modo como a humanidade pode conhecer a lei\n\tnatural, cf. EZÍDIO, 2021. \u003c/span\u003e\u003c/span\u003e\n\t\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote30\"\u003e\n\t\u003cp style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote30anc\" name\u003d\"sdfootnote30sym\"\u003e30\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\t\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eTOMÁS DE AQUINO, \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eST\n\t\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eI-II, q. 95, a.1, res; ed.\n\tLeonina t.7, 1892, p. 174.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\t\u003cp style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\t\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote31\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote31anc\" name\u003d\"sdfootnote31sym\"\u003e31\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t“Este ponto é ainda mais claramente evidenciado pelo fato de que\n\to uso da fala é uma prerrogativa própria do homem. Por este meio,\n\tum homem é capaz de expressar plenamente as suas concepções aos\n\toutros”. (TOMÁS DE AQUINO, \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eDe\n\tRegno\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e, I, 1; ed. Busa, 1954,\n\tnp).  \u003c/span\u003e\u003c/span\u003e\n\t\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote32\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote32anc\" name\u003d\"sdfootnote32sym\"\u003e32\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\tARISTÓTELES, \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003ePolítica\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\tIII, 1280b 40 – 1281a 1-10; \u003c/span\u003e\u003cspan style\u003d\"color: #171717;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003etrad.\n\tAmaral e Gomes, 1998, p.221.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote33\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote33anc\" name\u003d\"sdfootnote33sym\"\u003e33\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t“A visão beatífica satisfaz assim plenamente tanto nossos\n\tintelectos quanto nossas vontades — nosso apetite racional pelo\n\tbem maior. Uma vez que estamos desfrutando a satisfação deste\n\tapetite contemplando a própria essência do \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003esummum\n\tbonum\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e, não nos restará nada a\n\tdesejar. É por isso que o Aquinate acredita que a visão beatífica\n\tmerece o título de perfeita felicidade”. (DYKE, 2014, p. 274;\n\ttrad. nossa) Cf. TOMÁS DE AQUINO, \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eST\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\tI-II, q. 3, a.8; ed. Leonina t.6, 1891, p. 35-36. \u003c/span\u003e\u003c/span\u003e\n\t\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote34\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote34anc\" name\u003d\"sdfootnote34sym\"\u003e34\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\tDe acordo com \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eo\n\tprofessor Alfredo Storck (1995, p. 541), a felicidade imperfeita,\n\tpara Tomás, representa um conjunto de bens que podem vir a serem\n\talcançados pelos seres humanos na \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003ecivitas\n\t\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eno\n\tdecorrer de uma vida ordenada por regras, como a virtude e a lei. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\t\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote35\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote35anc\" name\u003d\"sdfootnote35sym\"\u003e35\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t“\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003ePortanto, é necessário que o\n\thomem viva em uma multidão para que cada um possa ajudar seus\n\tsemelhantes, e diferentes homens possam estar ocupados em buscar,\n\tpor sua razão, fazer diferentes descobertas”. (TOMÁS DE AQUINO,\n\t\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eDe Regno \u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eI,1;\n\ted. Busa, 1954, np.); sobre o tema, cf. STORCK, 1995, p.540.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\t\u003c/p\u003e\n\u003c/div\u003e\n"},"link":[{"rel":"replies","type":"application/atom+xml","href":"https://www.revistasisifo.com/feeds/6366360962860890309/comments/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"https://www.revistasisifo.com/2021/11/o-papel-de-cicero-na-filosofia-politica.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"https://www.blogger.com/feeds/1072695390919205880/posts/default/6366360962860890309"},{"rel":"self","type":"application/atom+xml","href":"https://www.blogger.com/feeds/1072695390919205880/posts/default/6366360962860890309"},{"rel":"alternate","type":"text/html","href":"https://www.revistasisifo.com/2021/11/o-papel-de-cicero-na-filosofia-politica.html","title":"O papel de Cícero na filosofia política de Tomás de  Aquino: mudanças teóricas e sociais"}],"author":[{"name":{"$t":"carla vanessa"},"uri":{"$t":"https://www.blogger.com/profile/00885708202220293112"},"email":{"$t":"noreply@blogger.com"},"gd$image":{"rel":"http://schemas.google.com/g/2005#thumbnail","width":"32","height":"24","src":"//1.bp.blogspot.com/_Pv4oC_hV0oo/SW4tlHisWaI/AAAAAAAAAAY/IDRYPZqX6CA/S220-s32/MENINAS+033.jpg"}}],"media$thumbnail":{"xmlns$media":"http://search.yahoo.com/mrss/","url":"https://blogger.googleusercontent.com/img/a/AVvXsEiPoTUjq4YpkNktclFXQydgC_2qezGsVC_hsOTwEdJiI5evu_lqqwRZVVs4d1I2mpyrQSJ8TAtjgXaeXNAeeXz6LbBBnCKzunDGSpxN40zvgMFwKXDcvVpbOO2O58f4BbK0b11PttB6u3OouQtJYBDxaGwPqWECv3BoNncTLa9hGUdA9qJTVEjPDGHb\u003ds72-c","height":"72","width":"72"},"thr$total":{"$t":"0"}},{"id":{"$t":"tag:blogger.com,1999:blog-1072695390919205880.post-4091804079792861336"},"published":{"$t":"2021-11-06T14:06:00.004-03:00"},"updated":{"$t":"2021-11-06T14:59:29.012-03:00"},"category":[{"scheme":"http://www.blogger.com/atom/ns#","term":"Artigos"},{"scheme":"http://www.blogger.com/atom/ns#","term":"Destaques"}],"title":{"type":"text","$t":"Entrevista com o filósofo e professor Alfredo Storck"},"content":{"type":"html","$t":"\u003cp\u003e\u0026nbsp;Revista Sísifo. Nº 13, Vol. 2. Janeiro/Junho 2021. ISSN 2359-3121. www.revistasisifo.com\u0026nbsp;\u003c/p\u003e\u003cp\u003e\u0026nbsp;\u003c/p\u003e\u003cp\u003e\u0026nbsp;\u003c/p\u003e\u003cp\u003e\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"text-align: center;\"\u003e\u003c/p\u003e\u003cdiv class\u003d\"separator\" style\u003d\"clear: both; text-align: center;\"\u003e\u003ca href\u003d\"https://blogger.googleusercontent.com/img/a/AVvXsEie3_shw2U9WT_YcgOyvNc4zQ8MGGUqyMDkjQ8iA_cvA5VTTqka1Piq2YGqxliQdm05KQaYwosyDiXFSOhIezJn2eoNnXEAfGycPdPdjETexTSuAt2Dau0dJKjWm4_6gZRqV1FVKErf34bttfUdjHEr14V4R0VavIUk8n-Bp7dC47QpwpvIngPt3ogA\u003ds1080\" style\u003d\"margin-left: 1em; margin-right: 1em;\"\u003e\u003cimg border\u003d\"0\" data-original-height\u003d\"720\" data-original-width\u003d\"1080\" height\u003d\"213\" src\u003d\"https://blogger.googleusercontent.com/img/a/AVvXsEie3_shw2U9WT_YcgOyvNc4zQ8MGGUqyMDkjQ8iA_cvA5VTTqka1Piq2YGqxliQdm05KQaYwosyDiXFSOhIezJn2eoNnXEAfGycPdPdjETexTSuAt2Dau0dJKjWm4_6gZRqV1FVKErf34bttfUdjHEr14V4R0VavIUk8n-Bp7dC47QpwpvIngPt3ogA\u003ds320\" width\u003d\"320\" /\u003e\u003c/a\u003e\u003c/div\u003e\u003cbr /\u003e\u003cp\u003e\u003c/p\u003e\u003cp style\u003d\"text-align: center;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u0026nbsp;Afredo Storck\u003c/span\u003e\u003cbr /\u003e\u003c/p\u003e\u003cp\u003e\u0026nbsp;\u003c/p\u003e\u003cp\u003e\u0026nbsp;\u003c/p\u003e\u003cp\u003e\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"text-align: center;\"\u003e\u0026nbsp;\u003ca href\u003d\"https://drive.google.com/file/d/1voPH9oeWvwjzn1qYtL7Ha70P1-d9DuYd/view?usp\u003dsharing\"\u003ePDF\u003c/a\u003e\u003c/p\u003e\u003cp\u003e\u0026nbsp;\u003c/p\u003e\u003cp\u003e\u0026nbsp;\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 0.64cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eAlfredo Carlos Storck é professor titular\nna Universidade Federal do Rio Grande do Sul (UFRGS), coordenador do\nprograma de pós-graduação em filosofia da mesma instituição e\nbolsista produtividade do Cnpq. Foi coordenador do GT “\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eHistória\nda Filosofia Medieval e a Recepção da Filosofia Antiga\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003e”\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\nna ANPOF e, atualmente, é presidente da Sociedade Brasileira para o\nEstudo da Filosofia Medieval (SBEFM). Filósofo, professor,\npesquisador, autor de muitos artigos e livros, Alfredo é um de\nnossos grandes especialistas brasileiros quando falamos sobre\nfilosofia medieval em suas diferentes áreas, merecendo destaque sua\nreflexão sobre temas acerca da filosofia do direito. Foi com imensa\nalegria que eu, Camila, fiz o convite ao professor Alfredo para me\nconceder esta entrevista, o agradeço publicamente por ter o aceito e\nconvido a todos e a todas para a leitura do texto: \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 0.64cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003col\u003e\u003cli\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\u003ca name\u003d\"OLE_LINK1\"\u003e\u003c/a\u003e\u003ca name\u003d\"OLE_LINK2\"\u003e\u003c/a\u003e\u003ca name\u003d\"OLE_LINK3\"\u003e\u003c/a\u003e\u003ca name\u003d\"OLE_LINK4\"\u003e\u003c/a\u003e\u003ca name\u003d\"OLE_LINK5\"\u003e\u003c/a\u003e\u003ca name\u003d\"OLE_LINK6\"\u003e\u003c/a\u003e\n\t\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003cb\u003eProfessor Storck,\n\tconte-nos um pouco sobre a sua trajetória acadêmica. Como se deu\n\tsua escolha pela filosofia e, o que o levou a escolher mais adiante\n\to direito? E, ainda, houve alguma dificuldade ao trabalhar, em seus\n\tprojetos de pesquisa, temas correlatos as duas áreas do saber? \u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\n\t\u003c/p\u003e\n\u003c/li\u003e\u003c/ol\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eMinha\nvida acadêmica esteve e está quase toda ligada à Universidade\nFederal do Rio Grande do Sul, universidade na qual fiz minha\ngraduação e mestrado e na qual sou, desde 1994, professor do\nDepartamento de Filosofia. Minha formação, no entanto, não iniciou\npela filosofia. Minha primeira intenção era realizar uma formação\nem matemática e tornar-me professor do que antigamente se chamava\nprimeiro e segundo graus, já que meus pais eram professores da rede\nestadual de ensino e eu havia feito toda a minha formação em\nescolas públicas de Porto Alegre. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 1.27cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eIngressei\nna universidade em 1982. Nesse momento, a ditadura militar instalada\nem 1964 estava enfraquecendo e o Brasil passava pelo período da\nredemocratização. Meus interesses pela matemática revelaram-se não\nserem tão fortes e não demorou muito para eu prestar novo\nvestibular, ingressar no curso de história da UFRGS e participar das\npasseatas do movimento Diretas Já. Os anos seguintes foram bastante\ntumultuados, com importantes e longas greves nas universidades\nfederais. Em 1984, foram 84 dias de greve, no ano seguinte, mais 45\ndias de paralisação, e assim por diante.  Pessoalmente, tive a\nsorte de encontrar colegas no curso de história que eram muito\nengajados política e academicamente. Era bastante comum que\nacompanhássemos de perto os movimentos grevistas, participando\ninclusive das assembleias docentes. Paralelamente, organizávamos\ngrupos de estudo sobre as disciplinas do semestre. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 1.27cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eParadoxalmente,\nfoi frequentando o curso de história que descobri meu interesse pela\nfilosofia e, em particular, pela filosofia medieval. Por obra do\nacaso, o professor que ministrava a disciplina de história da\nfilosofia medieval que eu estava cursando foi substituído durante\nduas semanas pelo professor Balthazar Barbosa Filho. A imensa\nqualidade das aulas do professor Balthazar, sua clareza peculiar e a\nabordagem profundamente interessante que ele fazia de Tomás de\nAquino me fizeram repensar meus projetos e considerar seriamente a\npossibilidade de ingressar na filosofia. Esse momento foi\nparticularmente difícil, pois eu estava abandonando um segundo curso\ne iniciando um terceiro com oferta de emprego bastante mais reduzida.\nConsiderando de forma retrospectiva, penso que minha decisão foi\nacertada, mas ela certamente não teria sido possível se a UFRGS não\nfosse uma universidade pública e se ela não possuísse a riqueza de\nofertas que a caracteriza. Sou profundamente grato à universidade\npública e ao papel que ela desempenhou em minha vida. Atualmente\ncomo professor, trabalho para que a UFRGS continue sendo um espaço\namplo de formação e oportunidades. Mesmo que o sistema público de\nensino tenha problemas, considero que a universidade pública tem um\npapel decisivo a desempenhar na produção do conhecimento e nos\ndebates de ideias que caracterizam uma sociedade democrática e\nplural. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 1.27cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eO\nambiente que encontrei no curso de filosofia era incrivelmente mais\ndinâmico que aqueles que eu havia conhecido anteriormente. O\nDepartamento de Filosofia da UFRGS estava em pleno processo de\ntransição, com a saída gradativa de diversos professores que\npassaram a integrar universidades privadas. Cirne Lima e Ernildo\nStein são só dois exemplos. O professor Balthazar passou a\norganizar a série de colóquios anuais \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003eLógica\ne Ontologia\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\ncuja proposta básica era reunir professores brasileiros e\nestrangeiros (sobretudo franceses) de diversas orientações\nfilosóficas, mas unidos por compartilharem elevados padrões de\nanálise conceitual e argumentação. A base do grupo envolvia os\nmesmos professores e os mesmos ideais de sustentação da \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003eRevista\nAnalytica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e,\ncujo primeiro volume é de 1993. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eApós\nconcluir o bacharelado de Filosofia, fui convidado a lecionar em um\ncurso preparatório para juízes do trabalho. Obviamente, não era\npossível, nesse contexto, trabalhar apenas com o pensamento\nmetafísico medieval e passei a estudar as obras de Kelsen, Hart e\nprincipalmente Ronald Dworkin. Aliás, Dworkin ainda não gozava do\nprestígio que passaria a ter em anos posteriores. Foi ao lecionar\nfilosofia jurídica para futuras juízas e juízes que meu interesse\npelo fenômeno jurídico foi despertado. Era necessário, no entanto,\nconcluir minha dissertação sobre o princípio de individuação em\nTomás de Aquino, sob orientação do professor Balthazar. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eEm\n1997, vou para França realizar o doutorado em história da filosofia\nmedieval sob orientação de Joël Biard. O tema escolhido foi a\ninfluência de Avicena em Tomás de Aquino, mas o resultado final foi\nalgo como a recepção da teoria aviceniana acerca da acidentalidade\nda essência na Universidade de Paris no século XIII. O referencial\nteórico foram as obras que Alain de Libera havia publicado sobre a\nteoria dos universais e sobre a teoria da abstração. Naquele\nmomento, havia sérias limitações para o estudo da filosofia\nmedieval no Brasil a tal ponto que a CAPES decidiu lançar um projeto\ndestinado a induzir a formação de novos pesquisadores. O professor\nErnesto Perini dos Santos, certamente nosso maior especialista em\nOckham, mas também grande conhecedor da filosofia contemporânea, e\neu fomos contemplados na chamada e estudamos com Biard durante o\nmesmo período. Ernesto defendeu sua tese duas semanas antes de mim\nno \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003eCentre\nd'études supérieures de la Renaissance\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\npara onde fomos acompanhando nosso orientador que havia sido eleito\nprofessor na Universidade de Tours.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eEm\n2000, o professor Moacyr Novaes passa por Paris e conversamos sobre a\npossibilidade de criar, com base no \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003eCentro\nde Estudos de Filosofia Patrística e Medieval\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\nda USP (CEPAME), um GT de filosofia medieval ligado à ANPOF.\nFundamos então o Grupo de Trabalho:\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003e\nHistória da Filosofia Medieval e a Recepção da Filosofia Antiga\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e.\nTive o prazer de coordenar o GT de 2002 a 2009, juntamente com\nErnesto Perini. Entre 2009 e 2012, o GT foi coordenado por Rodrigo\nGuerizoli Teixeira que conheci no congresso da SIEPM no Porto em 2002\nquando ele ainda cursava o doutorado na Universidade de Köln. \nAtualmente, o GT é coordenado pelas colegas Cristiane Abbud Ayoub,\nprofessora da UFABC e ex-orientanda do Moacyr Novaes, e por Ana\nRieger Schmidt, a quem tive o prazer de orientar na iniciação\ncientífica e mestrado. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eEm\n2016, durante o XVII encontro da ANPOF, foi fundada a \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003eSociedade\nBrasileira para o Estudo da Filosofia Medieval\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\n(\u003ca href\u003d\"http://sbefm.com/\"\u003ehttp://sbefm.com/\u003c/a\u003e). No ano seguinte,\nfoi realizado em Porto Alegre o XIV Congresso Internacional da\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003eSociété\nInternationale pour l'Étude de la Philosophie Médiévale\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\n(\u003ca href\u003d\"https://hiw.kuleuven.be/siepm\"\u003ehttps://hiw.kuleuven.be/siepm\u003c/a\u003e).\nFundada em 1958, a SIEPM é a principal sociedade científica da\nárea. Essa foi apenas a terceira vez em que o congresso não foi\norganizado na Europa e foi a primeira vez que foi sediado no\nhemisfério sul. O evento não teria acontecido sem o trabalho\nconjunto de colegas pertencentes três universidades: Roberto\nHoffmeister Pich (PUC-RS), Alfredo Santiago Culleton (UNISINOS) e o\napoio que recebi da UFRGS.  Tudo isso demonstra a incrível\nvitalidade que a área de filosofia medieval tem no país e o aumento\nsignificativo na qualidade das produções.  \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003col start\u003d\"2\"\u003e\u003cli\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\n\t\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003cb\u003ePartindo do primeiro\n\tquestionamento, como o senhor vê a relação entre a filosofia e o\n\tdireito? Pensando que se trata de duas áreas do saber que ao mesmo\n\ttempo são próximas em certos aspectos teóricos, mas também são\n\tdistintas em sua \u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003e\u003cb\u003epráxis:\n\t\u003c/b\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003cb\u003efilosofia\n\te direito só se encontram na “filosofia do direito”? \u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\n\t\u003c/p\u003e\n\u003c/li\u003e\u003c/ol\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eRetomando\num pouco minha trajetória pessoal, ao regressar de meu doutorado na\nFrança em 2001, passo a cursar Ciências Jurídicas na UniRitter. A\nescolha da instituição deveu-se em boa medida ao desejo de realizar\num curso em uma universidade em que eu não atuava como professor nem\ntinha vínculos pessoais.  Encontrei na UniRitter um grupo de jovens\ndoutorandas/os e recém doutoras/es em Direito e que possuíam uma\nproposta bastante inovadora e ousada para o funcionamento do curso. O\ncurrículo era organizado de modo que as disciplinas possuíam\nconteúdos integradores. Para cada bloco, clássicos da literatura\neram escolhidos para servirem de ancoragem de análises jurídicas e\ndos fenômenos sociais. A primeira disciplina do curso era de\nDireitos Fundamentais, ministrada pelo desembargador federal Roger\nRaupp Rios que tem desenvolvido um trabalho fantástico sobre\ndireitos sexuais. O núcleo era pensar a jurisprudência do Supremo\nTribunal Federal, as formas e técnicas interpretativas exigidas pela\nprática jurídica e o modo como o nosso ordenamento jurídico afirma\ndireitos em várias esferas da vida, como sexualidade,\ntransexualidade, travestilidade, religiosidade, laicidade etc. O\ntratamento técnico conferido pela jurisprudência do STF aos\nconflitos entre direitos e garantias fundamentais seria melhor\ncompreendido se fossem levados em conta debates filosóficos sobre,\npor exemplo, o que significa interpretar um texto jurídico, qual a\ndiferença entre regras e princípios jurídicos (e aqui entrava\nDworkin) ou como dar sentido aos princípios da proporcionalidade e\nrazoabilidade (Robert Alexy era uma das principais referências).\nPara quem se interessar, o Roger possui diversas entrevistas e\npalestras disponíveis no \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003eyoutube\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003cbr /\u003e\nOutro professor\nque tive o prazer de conhecer e que acabou orientando minha\nmonografia de final de curso foi Bruno Nunes Miragem, doutor em\ndireito do consumidor e grande conhecedor da história do direito, em\nparticular do direito civil e de suas origens romanas. Bruno Miragem\nnão ensinava apenas a pensar os ramos tradicionais do direito à luz\nde sua história, como o direito das coisas, por exemplo, mas fazia\nisso ao mesmo tempo em que se preocupava com direitos novos e em como\nconstituir tecnicamente um novo ramo, no caso, o direto do\nconsumidor. Obviamente, a delimitação dos contornos jurídicos de\num novo direito é uma constante na prática jurídica, mas ela não\né simplesmente um mero resultado dessa prática. Elementos políticos\nestão envolvidos, em maior ou menor grau. Um exemplo claro estudado\nno curso era o impacto do \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003ePlano\nDiretor da Reforma do Aparelho do Estado\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e,\nelaborado em 1995 durante a presidência de Fernando Henrique Cardoso\ne que serviu de guia para diversas reformas constitucionais pelas\nquais passou o país. Esse é um exemplo evidente de que concepções\npolíticas e filosóficas não são apenas meras ideias e que as\ndisputas que as envolvem não são simples discussões teóricas sem\nrepercussão prática. Bem ao contrário. A partir do momento que se\nreconhece que concepções políticas e filosóficas estão\nconsubstanciadas em regras e práticas sociais, seja na forma que\nadota o aparelho estatal, ainda na forma de direitos que são\nreivindicados, então passa-se a perceber mais claramente o impacto\nreal que a filosofia possui na vida do dia a dia. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eRespondendo\nmais especificamente à provocação inicial segundo a qual\n“filosofia e direito só se encontram na “filosofia do direito”,\neu diria que essa maneira de apresentar o problema parte da\nconsideração de que a prática jurídica pode ser vista como\nautônoma e independente de outras práticas sociais e que a\nconsideração filosófica acerca do direito estaria situada em outro\nnível. Estaria mais propriamente no nível metajurídico, uma vez\nque seria uma consideração acerca da prática jurídica e não uma\nconsideração realizada no interior da prática jurídica. Nesse\nsentido, o filósofo do direito estaria em posição semelhante à do\nfilósofo da matemática que discute o que é uma demonstração em\nmatemática. Não se trata, nesse caso, de matemática, mas de um\ndiscurso acerca da matemática.  Há boa dose de verdade nessa\ncaracterização, já que é possível caracterizar as técnicas\njurídicas como técnicas que regulam a validade de atos jurídicos.\nPor exemplo, pode-se estudar as formas de união estável no\nordenamento jurídico brasileiro e quais são os procedimentos para\nque uma determinada união seja reconhecida como estável.  Além\ndisso, é igualmente possível, mas já no nível filosófico ou\nmetajurídico, indagar pelas condições necessárias para que um\nconjunto de regras constitua um ordenamento jurídico. Nesse momento,\ndireito e filosofia do direito seriam dois campos distintos. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eEntretanto,\né possível colocar a disputa de um outro modo. Por exemplo, como\nsaber se as formas atualmente reconhecidas de união estável pela\njurisprudência de nossos tribunais são ou não discriminatórias de\ncertos grupos sociais, devendo, portanto, ser ampliadas? Nesse caso,\npassa a estar em jogo uma interpretação acerca de valores fundantes\nde nosso (mas não necessariamente de todo) ordenamento jurídico. A\nresposta oferecida não será apenas filosófica, no sentido de ser\numa consideração absoluta baseada apenas na noção de igualdade e\naplicável a todo ordenamento jurídico. Não será, todavia,\nexclusivamente jurídica, no sentido de recorrer unicamente a\ntécnicas de reconhecimento da validade de atos jurídicos em nosso\nordenamento. Obviamente, casos desse tipo não constituem toda a\nprática jurídica. Entretanto, eles também não são raros e surgem\nquando é questão de se saber se um direito, em sua forma\npositivada, recobre todas as reivindicações de direitos que as\npessoas se julgam moralmente aptas a poder reivindicar.  Não é raro\nque as disputas travadas nesse campo se tornem políticas e essa é\numa das razões pelas quais considero haver um vínculo estreito\nentre filosofia jurídica e filosofia política. As reivindicações\nde titularidade de direitos morais que não estão reconhecidos no\nordenamento positivo põem em xeque o modo como a sociedade distribui\nbenefícios sociais.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eVoltando\nagora à minha atuação acadêmica, minhas preocupações a respeito\ndo modo de conceber as relações entre teoria do direito e filosofia\npolítica levou-me a constituir juntamente com alguns colegas o\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003eSeminário\nde Filosofia do Direito \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eda\nUFRGS\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e(\u003ca href\u003d\"http://www.ufrgs.br/seminariodefilosofiadodireito\"\u003ehttp://www.ufrgs.br/seminariodefilosofiadodireito\u003c/a\u003e).\nO Seminário foi criado em 2010 apenas com o professor Wladimir\nBarreto Lisboa. Wladimir é professor da Faculdade de Direito da\nUFRGS, com graduação em Ciências Sociais e Jurídicas, mestrado em\nfilosofia pela UFRGS e doutorado em filosofia política pela\nSorbonne. Posteriormente, ingressaram no Seminário os professores\nPaulo MacDonald, também professor na Faculdade de Direito, e Nikolay\nSteffens, professor do Departamento de Filosofia, com formação em\nCiência Política e doutorado em Filosofia. O Seminário\ncaracteriza-se por promover eventos acadêmicos regulares sobre\nfilosofia jurídica e política, por envolver uma disciplina\nsemestral dos cursos de mestrado e doutorado em filosofia da UFRGS, e\npor contar com a participação de discentes cuja origem é tanto a\nfilosofia quanto o direito.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003col start\u003d\"3\"\u003e\u003cli\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\n\t\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003cb\u003eO professor vem se\n\tdedicando em seu último projeto de pesquisa a estudar a recepção\n\tda filosofia escolástica no Brasil, qual a importância\n\thistórico-filosófica de pensarmos e investigarmos sobre uma\n\tfilosofia lida, reinterpretada e feita no Brasil Colônia? \u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\n\t\u003c/p\u003e\n\u003c/li\u003e\u003c/ol\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eO\nprojeto \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003eScholastica\ncolonialis\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\nfoi inicialmente concebido pelos colegas Roberto Pich e Alfredo\nCulleton tendo como ponto de inflexão as transformações pelas\nquais passa o pensamento medieval no processo de transmissão para o\ninício da modernidade, mais especificamente em sua transmissão para\nas Américas. Em certa medida, o projeto segue os passos de\nhistoriadores como Walter Redmond, Vicente Muñoz Delgado, Mauricio\nBeuchot, Celina Ana Lértora Mendoza, José Carlos Ballón Vargas,\ndentre outros. Mesmo partindo dessa base, o trabalho que resta ainda\na ser feito é imenso, pois há uma quantidade incalculável de\nmanuscritos em bibliotecas públicas e de mosteiros que precisam ser\neditados, traduzidos e analisados para que se possa ter uma\ncompreensão mais precisa acerca da originalidade da produção e de\nseu impacto na formação americana. Graças ao trabalho do Roberto,\ndo Culleton e de suas alunas e alunos, nossa compreensão tem\navançado consideravelmente. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eMinha\ncontribuição para o projeto inicia em 2011 e tem tido por foco\nbasicamente a recepção da filosofia jesuítica nas colônias\nportuguesas da América. Tenho procurado trabalhar sob duas\nperspectivas. A primeira é mais política e entende o projeto\njesuítico como dependente do projeto de expansão colonial da coroa\nportuguesa. O projeto jesuítico é também colonial, mas ele não\npode ser visto exatamente no mesmo sentido do da coroa, o que fazia\ncom que houvesse constantes tensões entre os dois projetos. Meu\nponto de partida é a delimitação do lugar ocupado pela Companhia\nde Jesus no interior da Igreja Católica pós-Tridentina e o modo\ncomo pensadores jesuítas se posicionaram durante os conflitos\nenvolvendo a Igreja e a consolidação das monarquias europeias.\nSeguindo alguns ideais retirados da tradição jurídica romana e\ntransmitidos pelo \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003eCorpus\nIuris Civilis\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e,\nos juristas-teólogos tenderam a encontrar na noção de direitos\nnaturais limitações ao poder absoluto dos monarcas. Havia três\nquestões básicas que mereciam resposta: 1) qual a origem da\ncomunidade política e do poder civil e quais as limitações desse\npoder; 2) qual a origem do poder do Papa e as limitações desse\npoder frente ao movimento Conciliarista; 3) como entender aquilo que\no Cardeal Belarmino caracterizou como a \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003epotestas\nindirecta \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003edo\nPapa sobre a autoridade civil. No Brasil colonial, esses problemas\nemergiram seja na forma de debates internos à Companhia de Jesus,\ncomo o célebre debate entre Manoel da Nóbrega e Quiricío Caxa\nacerca da possibilidade de escravização voluntária, seja em\ndisputas envolvendo jesuítas e colonos portugueses acerca dos\ndireitos das pessoas escravizadas e das limitações do poder de\nsenhores ao aplicarem castigos cruéis. Os escritos de Jorge Benci\nnos fornecem boas evidências desses debates.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eA\nsegunda perspectiva está ligada ao ensino formal dispensado nos\ncolégios jesuíticos das colônias portuguesas. Há certamente um\ncomponente político importante em uma ordem que propunha um sistema\nde ensino intimamente associado ao projeto catequizador. Importa-me,\ncontudo, apontar de maneira mais específica o lugar reservado para o\nensino filosófico como preparatório aos estudos de Teologia,\nDireito e Medicina. Dispomos de muitos poucos textos produzidos nas\ncolônias, mas o pouco que nos resta permite entender, para citar\nalguns exemplos, o papel dedicado ao ensino da lógica, quais eram as\nprincipais teorias em conflito, qual o papel reservado a autores como\nTomás de Aquino, Duns Scotus e João Baconthorpe na caracterização\ndos universais de quais eram os principais manuais que serviam de\nlivro texto para os estudos. Também nesse caso, há muito a ser\ninvestigado e não deixa de causar surpresa encontrarmos em todos os\ndepartamentos de filosofia do país especialistas sobre a filosofia\ndos séculos XVII e XVIII, sendo raros os cursos que abordam a\nrecepção da filosofia no período colonial. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003col start\u003d\"4\"\u003e\u003cli\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\n\t\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003cb\u003ePor fim, como\n\tsabemos, o momento que o ensino e a pesquisa, não só na filosofia,\n\tmas em todas as áreas do saber, passam em nosso país é bastante\n\tdelicado. Como coordenador de um programa de pós-graduação, o\n\tsenhor enxerga novos rumos para as ciências humanas no Brasil\n\tfuturo?\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/li\u003e\u003c/ol\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eInegavelmente,\no momento é de muitas incertezas. Ao responder a primeira pergunta,\nfiz questão de apontar o imenso desenvolvimento que a filosofia\nconheceu no Brasil desde a época em que cursei a graduação até o\npresente. Todo o sistema parece estar agora sob forte ataque. No caso\ndas licenciaturas, as reformas previstas na \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003ci\u003eBase\nNacional Comum Curricular\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\nalterarão em muito os atuais currículos, sem que se tenha certeza\nda direção que será adotada. Não sou especialista no tema, mas os\ncolegas que trabalham diretamente no ensino médio não param de soar\na sineta de alarme para o que vem pela frente. No caso da\npós-graduação, o caos tende a ser ainda maior. A CAPES e o CNPq\ntêm realizado cortes sistemáticos nos recursos destinados ao\npagamento de bolsas de mestrado e doutorado. O CNPq introduziu novos\nprocedimentos para atribuição de bolsas aos cursos em um processo\nbastante confuso, para dizer o mínimo. A CAPES está com o processo\nde Avaliação Quadrienal 2017-2020 suspenso por decisão judicial.\nAlém disso, já deveríamos estar iniciando a implementação de uma\nnova sistemática de avaliação para a pós-graduação brasileira,\nseguindo um modelo multidimensional mais afeito ao que é praticado\nem outros países. Por fim, o Plano Nacional de Pós-Graduação\n(PNPG) que define as diretrizes, estratégias e metas para a\npós-graduação encerrou em 2020 e ainda estamos à espera de uma\nnova política para a pós-graduação. Frente a um quadro como esse,\nnão há motivos para sermos otimistas. Resta-nos, todavia, continuar\napostando na capacidade de recuperação da universidade e no\npotencial que ela possui para contribuir para o desenvolvimento do\npaís. Essa tem sido uma aposta que fizemos e que trouxe resultados\nimportantíssimos para o Brasil. Fora dessa aposta, não há muito o\nque fazer, pois, se a aposta fracassar, o país inteiro terá\nfracassado.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"right\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003ePorto\nAlegre, outubro de 2021.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n"},"link":[{"rel":"replies","type":"application/atom+xml","href":"https://www.revistasisifo.com/feeds/4091804079792861336/comments/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"https://www.revistasisifo.com/2021/11/entrevista-com-o-filosofo-e-professor.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"https://www.blogger.com/feeds/1072695390919205880/posts/default/4091804079792861336"},{"rel":"self","type":"application/atom+xml","href":"https://www.blogger.com/feeds/1072695390919205880/posts/default/4091804079792861336"},{"rel":"alternate","type":"text/html","href":"https://www.revistasisifo.com/2021/11/entrevista-com-o-filosofo-e-professor.html","title":"Entrevista com o filósofo e professor Alfredo Storck"}],"author":[{"name":{"$t":"carla vanessa"},"uri":{"$t":"https://www.blogger.com/profile/00885708202220293112"},"email":{"$t":"noreply@blogger.com"},"gd$image":{"rel":"http://schemas.google.com/g/2005#thumbnail","width":"32","height":"24","src":"//1.bp.blogspot.com/_Pv4oC_hV0oo/SW4tlHisWaI/AAAAAAAAAAY/IDRYPZqX6CA/S220-s32/MENINAS+033.jpg"}}],"media$thumbnail":{"xmlns$media":"http://search.yahoo.com/mrss/","url":"https://blogger.googleusercontent.com/img/a/AVvXsEie3_shw2U9WT_YcgOyvNc4zQ8MGGUqyMDkjQ8iA_cvA5VTTqka1Piq2YGqxliQdm05KQaYwosyDiXFSOhIezJn2eoNnXEAfGycPdPdjETexTSuAt2Dau0dJKjWm4_6gZRqV1FVKErf34bttfUdjHEr14V4R0VavIUk8n-Bp7dC47QpwpvIngPt3ogA\u003ds72-c","height":"72","width":"72"},"thr$total":{"$t":"0"}},{"id":{"$t":"tag:blogger.com,1999:blog-1072695390919205880.post-1541448823294387088"},"published":{"$t":"2021-08-01T23:36:00.002-03:00"},"updated":{"$t":"2021-08-01T23:43:07.418-03:00"},"category":[{"scheme":"http://www.blogger.com/atom/ns#","term":"Artigos"},{"scheme":"http://www.blogger.com/atom/ns#","term":"Destaques"}],"title":{"type":"text","$t":"Eloquência à maneira montaigneana"},"content":{"type":"html","$t":"\u003cp\u003e\u0026nbsp;Revista Sísifo. N° 13, Janeiro/Junho 2021. ISSN 2359-3121. www.revistasisifo.com\u003c/p\u003e\u003cp\u003e\u0026nbsp;\u003c/p\u003e\u003cp\u003e\n\u003c/p\u003e\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-right: 0.95cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eAna\nCarolina Mondini\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-right: 0.95cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eDoutora\nem Filosofia pela UFPR, com período sanduíche na EHESS/ Paris.\nMestrado e Graduação em Filosofia pela UFPR, graduação em Pintura\npela EMBAP.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\u003cp\u003e\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"text-align: center;\"\u003e\u003c/p\u003e\u003cdiv style\u003d\"text-align: center;\"\u003e\u0026nbsp;\u003cdiv class\u003d\"separator\" style\u003d\"clear: both; text-align: center;\"\u003e\u003ca href\u003d\"https://1.bp.blogspot.com/-RUf9cvMDepM/YQdQddhGKuI/AAAAAAAAB2s/2Q6CKI3JB6gZAV5NeXHlnEUdfCDde8MfgCLcBGAsYHQ/s1594/ana%2Bcarolina.jpg\" style\u003d\"margin-left: 1em; margin-right: 1em;\"\u003e\u003cimg border\u003d\"0\" data-original-height\u003d\"1594\" data-original-width\u003d\"1169\" height\u003d\"320\" src\u003d\"https://1.bp.blogspot.com/-RUf9cvMDepM/YQdQddhGKuI/AAAAAAAAB2s/2Q6CKI3JB6gZAV5NeXHlnEUdfCDde8MfgCLcBGAsYHQ/s320/ana%2Bcarolina.jpg\" width\u003d\"235\" /\u003e\u003c/a\u003e\u003c/div\u003e\u003ca href\u003d\"https://drive.google.com/file/d/1Xq-uBqOWoz49ox0rJcQglxbdM6OonpbA/view?usp\u003dsharing\" target\u003d\"_blank\"\u003ePDF\u003c/a\u003e\u003cbr /\u003e\u003c/div\u003e\u003cp\u003e\u003c/p\u003e\u003cp\u003e\u0026nbsp;\u003c/p\u003e\u003cp\u003e\n\u003c/p\u003e\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-right: 0.95cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eResumo\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-right: 0.95cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eNo\nensaio “Da educação das crianças”, ao fazer suas considerações\nsobre a \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eeloquência\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nMontaigne estabelece, como pano de fundo, uma interessante\nconversação com Quintiliano, não apenas com o intuito de colocar\nseu próprio parecer sobre a clássica disputa que envolve a Arte\nRetórica e a Filosofia, mas também com o objetivo de recolocar o\nlugar da imaginação e do intelecto no contexto dessa discussão.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-right: 0.95cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003ePalavras-chave:\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nMontaigne; Eloquência; Intelecto; Imaginação.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-right: 0.95cm;\"\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u0026nbsp;\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-right: 0.95cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eAbstract\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-right: 0.95cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eIn\nthe essay “On the education of children”, when making his\nconsiderations \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eon\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003eeloquence\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e,\nMontaigne establishes, as a background, an interesting conversation\nwith Quintiliano, not only with the intention of asserting his own\nopinion regarding the classic dispute involving the Art of Rhetoric\nand Philosophy, but also with the purpose of relocating the place of\nimagination and intellect in the context of this discussion.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-right: 0.95cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eKeywords:\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\nMontaigne; Rhetorical Art; Eloquence; Intellect; Imagination.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-right: 0.95cm;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u0026nbsp;\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-right: 0.95cm; text-align: right;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\u003cp class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 10.21cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\u003cdiv class\u003d\"separator\" style\u003d\"clear: both; text-align: right;\"\u003e\u003ca href\u003d\"https://1.bp.blogspot.com/-WQodxV0FDq4/YQdSD-BrwNI/AAAAAAAAB20/saN4lokoAYcPBlrTtGNtVHniaIxBDT54ACLcBGAsYHQ/s1600/escola-de-atenas1.jpg\" style\u003d\"margin-left: 1em; margin-right: 1em;\"\u003e\u003cimg border\u003d\"0\" data-original-height\u003d\"1200\" data-original-width\u003d\"1600\" height\u003d\"144\" src\u003d\"https://1.bp.blogspot.com/-WQodxV0FDq4/YQdSD-BrwNI/AAAAAAAAB20/saN4lokoAYcPBlrTtGNtVHniaIxBDT54ACLcBGAsYHQ/w192-h144/escola-de-atenas1.jpg\" width\u003d\"192\" /\u003e\u003c/a\u003e\u003c/div\u003e\u003cp align\u003d\"center\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 9.99cm; margin-right: 1.54cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: xx-small;\"\u003eRafael,\n1509-1511, \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"center\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 9.99cm; margin-right: 1.54cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: xx-small;\"\u003eDetalhe\nda \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: xx-small;\"\u003e\u003ci\u003eEscola\nDe Atenas\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: xx-small;\"\u003e,\nAfresco, 500 x 700 cm.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"center\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 9.99cm; margin-right: 1.86cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: xx-small;\"\u003ePalácio\nApostólico, Vaticano.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-right: 0.95cm; text-align: right;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eNo\nséculo XVI, a Arte Retórica foi de uso significativo entre os\nhumanistas. Com a retomada dos textos clássicos latinos e gregos\nguiada pelo consenso sobre a importância de imitá-los, o uso da\nretórica justifica-se pelo próprio preceito de \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eimitatio\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nliteralmente, \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eimitação\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote1sym\" name\u003d\"sdfootnote1anc\"\u003e\u003csup\u003e1\u003c/sup\u003e\u003c/a\u003e\nEntre os tratados específicos dessa arte encontravam-se \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eAd\nHerennium\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nde autor desconhecido, mas que geralmente é atribuído a Cícero\n(106-43 a.C.), e as \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eInstituições\nOratórias\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nde Quintiliano (35-95). Além das obras que se fundamentavam nas\nregras e, por conseguinte, transmitiam os preceitos retóricos, que\nse vinculavam à poesia, à filosofia, como, por exemplo, a \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eArs\nPoetica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nde Horácio (65-8 a.C.), e as diversas obras de Cícero.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eEsses\nautores que citamos fizeram parte das principais leituras de\nMontaigne (1533-1592) e seus ensinamentos, somados às exigências\nliterárias da época, determinaram muitas discussões encontradas na\nfilosofia dos \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEnsaios\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nMesmo que não haja como contradizer a originalidade estilística\ndesse autor e, consequentemente, seu rompimento com inúmeras\ndeterminações da tradição clássica, é inegável a forte\npresença e, talvez, a influência dos clássicos exercida em sua\nobra, tal como estava em voga em seu século.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eAlguns\naspectos vindos de séculos precedentes mantiveram-se nos \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEnsaios\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\ntal como a síntese entre a filosofia e a retórica, instituída por\nCícero,\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote2sym\" name\u003d\"sdfootnote2anc\"\u003e\u003csup\u003e2\u003c/sup\u003e\u003c/a\u003e\ncomo menciona Kristeller (1905-1999): “muitos dos maiores\nhumanistas, como Petrarca (1304-1374) e Salutati (1331-1406), Valla\n(1407-1457) e Bruni (1370-1444), Alberti (1404-1472) e Pontano\n(1426-1503), Erasmo (1466-1536), Tomás Moro (1478-1535) e Montaigne,\nforam capazes de unir à sua \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eeloquência\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\numa autêntica sabedoria” (KRISTELLER, 1954, p. 26 – grifo\nnosso).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eO\nsaber bem escrever e bem falar seria o maior preceito da época em\nquestão, mas, além do exemplar uso da \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eeloquência\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\ncomo sintetiza Kristeller, outras características comuns entre os\nhumanistas merecem ser consideradas, nas palavras do comentador:\nexpressão das sensações, opiniões, experiências e circunstâncias\nde um indivíduo singular, “tendência que aparece na literatura\nbiográfica e descritiva da época, e ainda no retrato, na pintura, e\nque, presente em todos os escritos dos humanistas, encontra a sua\nmais cabal expressão filosófica em Montaigne” (KRISTELLER, 1954,\np. 27).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eSem\ndúvida podemos atribuir todas essas características humanistas à\nobra montaigneana. É válido mencionar que, no entanto, Morçay\n(1877-1938) e Müller (?) detalham que o humanismo na França, que se\niniciou no século XVI, desenvolve-se por um modo de pensamento novo,\natribuindo à Renascença francesa um aspecto distinto da Renascença\nitaliana do século XV: consiste em um humanismo realista distinto\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003edo\nhumanismo puramente formal dos italianos (Cf. MORÇAY, MÜLLER, 1967,\np. 405 e 406). \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eEnfim,\ncomo um bom humanista, porém, “enigmático”, como diz Morçay e\nMüller, Montaigne estabelece, nos \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEnsaios\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003edebates\ncom os autores clássicos, entretanto, incluindo os assuntos do XVI.\nE com vistas à relevância com a qual a Arte Retórica surge na obra\nmontaigneana, mais precisamente, a \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eeloquência\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\na \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eimitação\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ee\na predileção pela \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003enaturalidade\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003edo\ndiscurso, discutiremos, nesse momento, a função da \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eeloquência\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nna obra montaigneana, levando em conta o posicionamento de Montaigne\nacerca da relação entre intelecto e imaginação, que caracterizará\nsua criação estilística voltada para a construção de imagens.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.03cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e***\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n                                                                     \n                                      \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 1.29cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eO\nensaio “Da educação das crianças” (I, XXVI), Montaigne\nescreveu para sua amiga Diane de Foix (1540-1587), condessa de\nGurson, que estava grávida na ocasião. Em seus aconselhamentos\nsobre como acredita ser um bom modo de instruir o ser humano,\nprincipalmente, em sua infância e juventude, a filosofia revela-se\ncomo uma das ocupações essenciais. Pois, através dela, assim como\nda comedida orientação do preceptor, a pessoa pode vir a\ndesenvolver-se com firmeza de ânimo, entusiasmo, autonomia e\nliberdade. O modo como ele nos apresenta a filosofia, no entanto,\nparece bem inovador, se comparado às filosofias que seguiam as\ninfluências exercidas na época pela Escolástica. Pode inclusive\nser considerado inovador em relação às filosofias antecedentes, na\nmedida em que propõe novo modo de modelar o discurso. Ao modo de\nconversação, Montaigne pretende que seu jeito de transmitir a\nfilosofia, ao romper com o modelo tratadístico e com o tom\nprofessoral, contenha a indicação para que o discípulo e,\nposteriormente, o leitor, possa vir a desenvolver uma reflexão\nfilosófica autônoma. O modelo estilístico revela-se, portanto,\nainda mais essencial na medida em que as operações da mente são\nali rediscutidas. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ePara\nMontaigne, a maneira de a pessoa se expressar, sua capacidade de\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eeloquência\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nmanifesta-se como algo inerente à sua disposição interna. É\nimportante, portanto, que o preceptor direcione o discípulo sem\natravancar o seu caminho. Desse modo, além de um modelo pedagógico\n“libertário”, cuja filosofia propõe-se a ser condizente com a\nvida prática, paralelamente, há ao menos outras três conversas\nacontecendo. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eA\nprimeira consiste em uma conversação que Montaigne estabelece com\nQuintiliano e que parte de uma discussão sobre a eloquência como um\npasso para recolocar o sentido dos componentes estruturais da obra,\nmais precisamente, as imagens e as palavras. Já a segunda, muito\nligada à primeira, retrata-se também pela conversação com\nQuintiliano sobre a relação entre a Arte Retórica e a filosofia.\nQuintiliano, em suas \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eInstituições\nOratórias\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nprocura defender a independência da Arte Retórica, ao mostrar que\nela não precisa estar relacionada à filosofia para instruir as\npessoas com juízos valiosos. Através das considerações sobre a\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eeloquência\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ne do retorno às \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eInstituições\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003efica\nclaro que Montaigne procura responder ao intento de Quintiliano.\nMontaigne, contrariamente, se posicionará a favor da filosofia como\numa importante forma de reflexão e, consequentemente, de bem viver,\nem detrimento da possível artificialidade das regras da Arte\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e.\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nPorém, isso não significa que descarte a retórica enquanto\nimportante para a expressão filosófica, desde que absorvida com\nnaturalidade ou como constituindo o espírito do autor. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eE\na outra discussão que ocorre simultaneamente no mesmo ensaio seria a\nexposição da própria trajetória de Montaigne, no que tange à\nescolha de sua maneira de escrever e desenvolver seu estilo. Esses\ntrês assuntos ou, como chamamos, planos de significação textual\nsão discutidos ao mesmo tempo, vinculados uns aos outros, de modo\ntal que nos surpreende a maestria do autor. Por isso, faz-se ainda\nmais essencial ocupar-se do parecer de Montaigne sobre a \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003emaneira\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ncomo os ensinamentos da Arte são transmitidos.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eEm\nrelação aos ensinamentos voltados à educação, não os\ndiscutiremos pontualmente, mas alguns deles serão, indiretamente,\nlevantados na discussão sobre a \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eeloquência\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\ncomo não poderia ser diferente, dada a ligação entre os temas em\nquestão. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ePara\ntanto, levantaremos dois aspectos dessa primeira conversação com\nQuintiliano que aparece como pano de fundo: ambos têm como ponto de\npartida a noção de \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eeloquência\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nque surge como uma pista no corpo do ensaio e que nos conduz a\ninvestigar as \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eInstituições\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nO primeiro refere-se à discordância sobre o princípio e outros\ncomponentes da \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eeloquência\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nEnquanto Quintiliano entra na velha batalha de valorizar o intelecto\ncomo imprescindível para a instrução, Montaigne desmistificará\nessa ideia, atribuindo à imaginação papel relevante. Ao fazer uso\nbem particular das regras retóricas para o desenvolvimento de sua\nprópria filosofia, além de inovar o uso da Arte, Montaigne termina\npor vincular a filosofia à retórica. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eE,\nassim, entramos no segundo aspecto, que seria justamente o conflito\nacerca da comparação da filosofia e da Arte Retórica. Através da\nconversa com Quintiliano, Montaigne oferece seu ponto de vista, não\nsem considerar os protagonistas do debate na época renascentista, a\nsaber, as correntes platônica e aristotélica.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eA\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eeloquência\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\ntanto na obra de Montaigne quanto na de Quintiliano, significa uma\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003equalidade\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nda expressão, conforme uma maneira apreciável de se pronunciar.\nPorém, enquanto para Quintiliano a \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eeloquência\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nse relaciona essencialmente ao discurso falado, para Montaigne as\ncoisas se darão de maneira um pouco diferente. Essa discordância\nque pode parecer insignificante num primeiro momento adota contornos\nimportantes para a história da filosofia na medida em que o que está\nem jogo é a maneira como temos acesso aos objetos, o modo como os\npercebemos com maior vivacidade. E, portanto, significa uma discussão\nsobre a melhor forma de transmiti-los.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eQuintiliano\ndefendeu que o orador, por ter domínio sobre a Arte Retórica, i.e.,\npor saber expressar os objetos através das essenciais regras da\nArte, assim como por tocar o espectador pela audição, seria o mais\napto a transmitir com exatidão e vivacidade os objetos a que se\npropõe.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eMontaigne,\npor sua vez, no “Da educação das crianças”, comenta como\nconsidera a boa maneira de se exprimir: \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 3.78cm; margin-right: 0.95cm; text-indent: -0.02cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eO falar que aprecio é\num falar simples e natural, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003etanto\nno papel como na boca\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e;\num falar suculento e musculoso, breve e denso, [C] não tanto\ndelicado e bem arrumado como veemente e brusco: \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eA\nexpressão é boa se ferir (Epitáfio de Lucano)\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n[A] antes difícil que tedioso, livre de afetação, desordenado,\ndescosido e ousado [...] (I, XXVI, p. 256 – grifos nossos).\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote3sym\" name\u003d\"sdfootnote3anc\"\u003e\u003csup\u003e3\u003c/sup\u003e\u003c/a\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 3.78cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e \u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eNão\nhá dúvida de que o discurso de Montaigne seja “breve e denso”\nem alguns momentos. Eis o exemplo dessa passagem concentrada em\npoucas palavras e que resume o que poderia ser uma longa discussão.\nDe modo que interpretá-lo não é tarefa simples. A \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eeloquência\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ncompreendida como aplicando-se à expressão, \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e“tanto\nno papel como na boca”\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nretira qualquer distinção fundamental relativa à fala ou à\nescrita. Esta frase que passa despercebida quando não sabemos o que\nestá por trás do discurso de Montaigne, certamente não passava\ndespercebida para os intelectuais da época, que muito possivelmente\nconheciam as fontes do filósofo. Isso não descaracteriza o fato de\nque nosso autor escreveu para todos: mesmo os que não estão\ninformados dessas sutilezas são capazes de, em alguma dimensão,\ncaptar o sentido da escrita de nosso autor.  \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ePorém,\né importante conhecermos as fontes das conversas de Montaigne, caso\nqueiramos perceber mais detalhes de seu temperamento e observar mais\nde perto a maneira como ele se pronunciava em suas conversações.\nAssim como tomar consciência das discussões teóricas nas quais ele\nestava envolvido. Conhecer, mesmo que brevemente, as \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eInstituições\nOratórias\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nnos faz compreender as dimensões de cada sentença pronunciada por\nMontaigne. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eDevemos\nter em mente que caracterizar a expressão escrita e falada sem\ndistingui-las não era regra. A definição de Quintiliano sobre a\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eeloquência\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ntraduz-se pela “ciência de falar bem” – uma “arte” cuja\nmatéria são todas as coisas sobre as quais se pode discorrer, (Cf.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eInstituições\nOratórias\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nTomo III, Livro VIII, Artigo I). Ele a coloca antes em relação à\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eexpressão\noral\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ndo que à \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eexpressão\nescrita\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nO mesmo vale para a definição de \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eelocução\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n(ou expressão), que seria uma importante parte da \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eeloquência\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nsobre a qual Quintiliano baseia-se em Cícero: “elocução não é\noutra coisa, senão exprimir e comunicar os \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eouvintes\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003etudo\no que tiveres concebido em seu espírito”, (\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eInst.\nOr., \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eIII,\nVIII, II  - grifo nosso). \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEloquência\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\npara Quintiliano, significa a elocução bem executada ou executada\nde acordo com as regras da Arte. Volta-se preferencialmente ao\ndiscurso falado, compreendendo a Arte como tarefa mais bem executada\npelo orador: \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 3.78cm; margin-right: 0.95cm; text-indent: -0.02cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 3.78cm; margin-right: 0.95cm; text-indent: -0.02cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eOs benefícios da\naudição e aqueles da leitura não são idênticos. Quem \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003efala\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\nnos estimula por um sopro (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003esouffle\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e)\nmesmo, e ele não nos inflama pela imagem e pelos contornos das\ncoisas, mas pelas coisas mesmas [...] Além disso, a voz, a graça, a\nadaptação do fluxo às exigências de cada passagem, que é,\ntalvez, o elemento mais decisivo em um discurso, para dizer em uma\npalavra, tudo isso contribui igualmente para a instruir. Quando\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003elemos\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e,\no juízo é melhor assegurado, juízo tal que, muitas vezes, arranca\nde um \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eouvinte\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\nsuas simpatias pessoais ou as aclamações de louvores. (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eInst.\nOr. \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eX,\nI, XVI – grifos nossos).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eDadas\nas vantagens de cada um dos modos discursivos, a leitura parece\ncaminhar bem apenas ao lado do intelecto. Segundo Quintiliano,\nenquanto o discurso falado, cujo juízo emanado do intelecto toca\nintimamente o ouvinte, possui diversos elementos extras, exclusivos e\nessenciais para instruir, o que possibilita o acesso à coisa mesma,\npara além de sua mera imagem. Os juízos possuem lugar de destaque\nna transmissão da realidade das coisas, porém, a graça e a voz são\nelementos juntamente essenciais. O discurso escrito, por sua vez, sem\nos elementos da fala, incorre no risco de apenas transmitir o\ncontorno das coisas, ao invés de transmitir as coisas mesmas.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ePor\noutro lado, Montaigne desconsidera todas essas sutilezas ao dizer que\na \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eescrita\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ntambém pode ser eloquente. A rapidez da resposta de Montaigne para\nesta distinção não quer dizer que ele apenas discorda sem maiores\nmotivos. O problema que surge no seio desse debate se refere à\ncompreensão de cada qual acerca da própria \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003enatureza\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ndos elementos discursivos. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eEssa\ndisputa, no entanto, não se trata de uma cisão marcada por lados\ntotalmente opostos. Nas \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eInstituições\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\no autor não desconsidera totalmente o discurso escrito. Como não\npoderia ser diferente, na medida em que ele mesmo está fazendo uso\ndesse recurso. Porém, compreende que a leitura significa apenas uma\netapa para a formação do orador. Etapa através da qual ele poderá\nadquirir e exercitar os mandamentos da Arte. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eQuintiliano\nchega inclusive a considerar que nem todo discurso filosófico\nescrito seria totalmente incompatível à Arte Retórica. Abre uma\nrápida exceção à maneira dos estoicos, que, por tratarem do\njusto, útil, honesto e de seus opostos, e argumentarem com\nraciocínio silogístico, demonstrando seus princípios, têm\nmagnífica forma oratória (Cf. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eInst.\nOr.\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nX, I, 83). \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eMesmo\nque, para Quintiliano, o despertar da sensibilidade e simpatia seja o\ntraço particular da \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003efala\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nda oratória, precisamos enfatizar algo óbvio, a saber, o acesso à\ncoisa não advém apenas da sonoridade, mas também das palavras que\nsão expressas por essa maneira determinada. Como ele considera,\nsobre o princípio da \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eeloquência\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e:\n“pois, de fato, como o papel do orador é \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003efalar\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\né de \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003epalavra\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nque se trata antes de tudo, e é manifesto que tal foi o princípio\ndesta arte” (\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eInst.\nOr.\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eX,\nI, III – grifos nossos). \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eSendo\npara Quintiliano a \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003epalavra\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eo\nprincípio da \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eeloquência\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nconsequentemente a boa expressão sempre estará vinculada ao\nintelecto. O aspecto sensível da expressão, por outro lado, ele o\nrelacionará a qualidades externas às palavras, como vimos ser a\nsonoridade.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eA\ndespeito do que diz Quintiliano, é preciso esclarecer se então\nhaveria a possibilidade de se causar a mesma percepção sensível\ndas coisas tais como elas são, característica do discurso falado,\natravés da escrita. É óbvio que não faltaram poetas e escritores\nhumanistas que fizeram uso de regras retóricas para a composição\nde seus escritos, assim como ocorreu entre os artistas para a\nelaboração de suas pinturas. Mas, será que suas obras deram conta\nde significar o objeto, tanto quanto a fala oratória é capaz de o\nfazer? Será que ao menos Montaigne encontrou algum meio de trazer a\ngraça, exclusiva da sonoridade, para sua obra? \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eA\ndiscordância de Montaigne em relação à \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eeloquência\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ninicia-se pela qualidade desse princípio operador que são as\npalavras. Enquanto Quintiliano enfatiza o aspecto intelectual da\npalavra, Montaigne confere relevância a seus dois aspectos:\nintelectual e imagético. Assim, se para Quintiliano a sonoridade é\na ferramenta mais poderosa para despertar a simpatia pelas palavras,\npara Montaigne não é exatamente assim: a responsável pelo reavivar\ndas palavras será a própria imaginação.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eMontaigne\nnão discorda do uso das regras enquanto tais, visto que ele mesmo se\nutiliza de muitos recursos da Arte, incluindo seus adornos. Mas não\nestá de acordo com a exigência de que elas sejam utilizadas de\nmaneira determinada, tal como se observa nas regras de Quintiliano,\ntransmitidas nas \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eInstituições\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nColoca-se em oposição à exigência pela beleza do discurso baseada\ne fundamentada nas opiniões e regras da Retórica. Para Montaigne, o\nmodelo tratadístico, que exige um estudo formal, pode vir a ser\nmuito pouco eficaz em relação aos seus objetivos. Visto que esse\nmodelo não visa a formação anímica de bons oradores ou escritores\neloquentes, mas apenas formal. Qualquer um pode apreender as regras e\naplicá-las em sua expressão, sem necessariamente ter o que seria\nmais essencial para a \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eeloquência\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\na saber, a própria disposição espiritual: “o verdadeiro espelho\nde nossos discursos é o curso de nossas vidas” (I, XXVI, p. 251). \n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ePara\nMontaigne a verdadeira \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eeloquência\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ncorresponde, antes, àquilo que se encontra no interior do sujeito:\n“ele não sabe retórica, nem, como prelúdio, captar a\nbenevolência do cândido leitor, nem lhe importa sabê-lo. Na\nverdade, toda essa bela pintura é facilmente apagada pelo brilho de\numa verdade simples e natural. Esses refinamentos servem apenas para\ndistrair o vulgo, incapaz de consumir o alimento mais sólido e mais\nfirme [...]” (I, XXVI, p. 253). A memorização dos artifícios\nlinguísticos não forma um bom orador ou escritor. Como diz\nMontaigne, o conteúdo, antes apreendido na alma, será sempre melhor\nexpresso, sem a necessidade do uso de qualquer recomendação: “tendo\nas coisas e a matéria dispostas na alma, ele pouco se preocupava com\no restante” (I, XXVI, p. 255). \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eOra,\nse o íntimo de cada sujeito é tão particular e individual, como\npoderiam as regras das artes serem utilizadas sempre de formas tão\nsemelhantes? Quase como uma apologia ao desuso dos ornamentos\nretóricos, Montaigne enfatiza a simplicidade do discurso. Essa\ncrítica, no entanto, não deve ser compreendida ao pé da letra. De\nfato, Montaigne pretende desmistificar os mandamentos da Arte\nRetórica e instituir um uso livre de seus preceitos, mas isso não\nsignifica, porém, que ele mesmo tenha se libertado totalmente desse\nuso. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eA\nconversação com Quintiliano é tão íntima que Montaigne guia seu\ndiscurso utilizando-se dos mesmos recursos que seu interlocutor,\nporém, para posteriormente dele discordar. Quintiliano apresenta\nmetáforas de batalha para caracterizar a postura desejável a um\norador a fim de passar o seguinte sentido: “[...] se não se tem\numa eloquência em trajes de batalha e pronto para qualquer\neventualidade, cobrirá, por assim dizer, tesouros trancados à\nchaves” (\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eInst.\nOr.\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nX, I, II).  \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eEntão,\nMontaigne entra para o combate! Nosso filósofo não se importa em se\nconfrontar com tamanha autoridade, tal como o seria Quintiliano, e\nfaz jus à não muito delicada citação que empresta de Lucano\n(39-65), “a expressão é boa se ferir”. Em tom “veemente e\nbrusco”, nosso autor balança a força dos primeiros mandamentos\ndas \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eInstituições\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nComo visto, ele termina com toda e qualquer diferença relativa à\nexpressão, pois considera que tanto a falada quanto a escrita podem\nevocar simpatias pessoais e, principalmente, o acesso à coisa,\ndependendo apenas da maneira como elas são transmitidas. E questiona\no princípio atribuído a Quintiliano, conforme diz no “Da educação\ndas crianças”, sobre as palavras serem acompanhantes, ao invés de\ndeterminantes:\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 3.78cm; margin-right: 0.95cm; text-indent: -0.02cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e[A] Há quem seja tão\ntolo que se desvie de seu caminho um quarto de légua para correr\natrás de um dito espirituoso; [C] \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eOu\nque, em vez de escolher as palavras para as coisas, vão procurar\nfora do tema coisas a que as palavras possam convir (Quintiliano,\nInst. Or., VII, III). \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e[...]\nDe muito melhor grado torço uma boa frase para costurá-la em mim do\nque torço meu fio para ir buscá-la. [A] Ao contrário, cabe às\npalavras seguir e servir [...] (I, XXVI, p. 256).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 1.29cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e \u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-right: 0.95cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eÉ\nilusão achar que nesse momento Montaigne estaria concordando com\nQuintiliano, embora o contexto faça parecer que haja concordância\nentre suas ideias. Montaigne nos conta na sequência seu\nprocedimento, como mencionamos anteriormente, o aspecto intelectual\ndas palavras servirá como uma escada para que as coisas adentrem na\nimaginação através de suas próprias imagens: “quero que as\ncoisas predominem, e que invadam de tal forma a imaginação de quem\nescuta que ele não tenha a menor lembrança das palavras” (I,\nXXVI, p. 256). Fazendo jus aos seus dizeres, ele mesmo torce o\nsentido do pensamento de Quintiliano, conformando-o ao seu próprio\ncontexto.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-right: 0.95cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eMesmo\nque ambos concordem que as palavras devam se ajustar às coisas, num\nsentido geral, defendem o justo contrário. Montaigne não concorda\ncom o peso que Quintiliano confere às palavras. Distintamente,\npretende que seu procedimento não se atravanque pelo rigor\nsistemático, pois compreende que a linguagem e seus sentidos devem\nacompanhar o ritmo do espírito do autor e não o oposto. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eA\nimportância que Quintiliano confere às palavras é imensa.\nPortanto, recomenda examiná-las, realizando um estudo sobre seu\nmecanismo para que, quando o orador for utilizá-las, o faça com\ntodo o domínio possível: “conhecer essas palavras, e conhecê-las\nnão apenas em seu sentido, mas sua morfologia e valor métrico, para\nque elas concordem, onde quer que as coloquemos, não podemos fazer\nisso a não ser pelo ler e escutar, pois é através do ouvido que\npercebemos toda a linguagem” (\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eInst.\nOr.\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nX, I, X). Sublinha a necessidade dos exercícios para a conquista da\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eeloquência\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e:\n“porque jamais a eloquência será sólida e robusta, se os\nnumerosos exercícios escritos não lhe comunicarem o vigor, e, sem\nos modelos oferecidos pela leitura, esse trabalho, privado de piloto,\nficará à deriva” (\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eInst.\nOr.\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eX,\nI, II).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003e\n\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eEmbora\nambos apreciem a expressão “musculosa” ou “robusta”,\nQuintiliano opta pela “sólida”, enquanto Montaigne, pela\n“suculenta”. A solidez de Quintiliano é traduzida nos \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEnsaios\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nnão tanto por “consistente” quanto por “rígida”. Montaigne\nprefere o discurso macio e suave. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eEntão\nnão devemos compreender que Montaigne entrou para a batalha com\nQuintiliano considerando-o um inimigo a ser destruído. Muito pelo\ncontrário, aquele autor encontra-se em viva conversação e, mesmo\nque ele entre no conflito, assim o faz, justamente, para, num\nresultado final, despir-se das armaduras de guerra, ou seja, “[B]\nde bom grado venho imitando esse descaso que se vê em nossa\njuventude, no porte de suas vestimentas [...] Por isso fazemos bem em\ndesviarmo-nos para o natural e despretensioso” (I, XXVI, p. 257).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eEle\nreverte a crítica de Quintiliano sobre a necessidade de examinar\nmeticulosamente o sentido e estrutura das palavras, e fazer diversos\nexercícios a fim de acessar as coisas. Contrariamente, salienta a\nnecessidade de não desenvolver técnicas retóricas em que haja essa\nseparação sistemática, demasiado artificial, entre os elementos\ndiscursivos e as próprias coisas, que existem sempre em unidade:\n“[A] não gosto de texturas em que as junções e as costuras\napareçam, assim como em um belo corpo não devemos contar os ossos e\nas veias” (I, XXVI, p. 257). \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eTanto\na filosofia quanto a Arte Retórica podem ser estudadas juntas pelo\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eexemplo\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003edos\nautores capazes de conciliá-las. Montaigne faz de sua obra um\nexemplo disso. Enfim, ele conclui enfaticamente que “a eloquência\ninjuria as coisas quando nos desvia para si mesma”\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e(I,\nXXVI, p. 257). Ou seja, a \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eeloquência\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nque possibilita o acesso às coisas pela expressão, ao voltar-se ao\nexame de si mesma, descaracteriza seu aspecto prático,\ndescaracterizando, desse modo, a si própria. Mas, quando usada com\nflexibilidade, sem ocupar-se em dominar os movimentos da imaginação,\nela contribui para a própria criação estilística.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eAssim,\nantes de mostrar-se contraditório, ao vestir por um momento os\ntrajes de batalha, discutindo pontualmente sobre os problemas\nfilosóficos de sua época, Montaigne assim o faz a fim de revelar\numa nova maneira de dar tratamento tanto à Arte Retórica, quanto à\nfilosofia. E essa unidade é observável no resultado final de sua\nobra, ou seja, no texto como ele se apresenta ao leitor: suas\ndiscussões envolvem distintos assuntos já colocados em prática.\nSua filosofia moral, seu eu, suas opiniões sobre os mais diversos\nassuntos, são tratadas todas ao mesmo tempo.  \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eO\nuso dos preceitos retóricos, portanto, não tem por objetivo\ndemonstrar as habilidades estilísticas do autor, mas é de grande\nauxílio para que ele possa inserir-se no contexto discursivo da\népoca, desfazer-se do que não lhe serve mais, para que,\nposteriormente, num resultado final, ofereça não apenas a leveza\nnecessária ao assunto, mas também crie suas próprias regras em\nrelação à \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eeloquência\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\n \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eMontaigne\nnão concorda com o excesso de detalhamento sobre os assuntos, com a\nmeticulosidade do estudo que Quintiliano estipula ao orador, enfim,\ncom esse sistema de instrução separatista, que apenas\ndescaracteriza seus elementos no que tange à sua essência. Sua\ndiscordância não se trata apenas de uma opinião, mas refere-se ao\nmodo como compreende a operação da mente em relação ao processo\nde apreensão das palavras. Como considera as palavras não apenas\ncomo fornecedoras de sentidos intelectuais, mas também como\nsubstancialmente dotadas de significados imagéticos, aponta para a\nfalácia concernente ao exame sistemático voltado para elas mesmas,\ncindindo-as em suas distintas acepções. Instaura, portanto, um\nmodelo de escrita unificado e que, naturalmente, elevará as palavras\nàs percepções imagéticas. Ao invés de criar um tratado sobre\ncomo operam as faculdades mentais, mostra o exemplo de como elas\nfuncionam em sua própria obra, ou melhor, na prática.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eAs\nconsiderações de Montaigne no ensaio “Sobre versos de Virgílio”\nrevelam, enfim, o exemplo do sentido de \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eeloquência\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ebaseado\ntanto na razão quanto na imaginação: “[B] quando vejo aquelas\nbelas formas de expressar-se, tão vivas, tão profundas, não digo\nque isso é falar bem; digo que é pensar bem. É a galhardia\n(elegância) da imaginação que eleva e infla as palavras. [C] \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eÉ\no pensamento que faz a eloquência (Quintiliano, X, VII, 15)\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e”\n(III, V, p. 132). Montaigne recoloca o sentido de eloquência\nproposto por Quintiliano. Ele concorda que o pensamento se vincula à\nexpressão. Porém, ao contrário do que poderíamos concluir, o\nintelecto é apenas um aspecto e não a principal característica da\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eeloquência\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nPois, devemos considerar que os efeitos sensíveis e graciosos da\neloquência, que antes advinham da sonoridade das palavras, como\ndisse Quintiliano, agora são transmitidos de outra forma.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ePois,\nMontaigne coloca a linguagem escrita, as palavras, e o estilo\ninscrito nela como ferramentas para a transmissão de seus objetos,\nou “coisas”, cujo acesso ocorrerá na \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eimaginação\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\ne não apenas no intelecto. Em analogia à sonoridade, a ênfase da\nimaginação auxiliará no acesso às coisas. Mas, agora, esse\naspecto sensível da \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eeloquência\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nnão dependerá mais de algo distinto das palavras, mas da própria\nimagem que ela mesma proporciona. Dada a unidade entre os elementos\ndiscursivos, palavras, intelecto, imaginação e imagens, não faria\nmais sentido pensar na filosofia e na Arte Retórica como operando\ndistintamente uma da outra. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eEm\ntermos teóricos, não há dúvida de que Montaigne em alguns\nmomentos estaria de acordo com alguns andamentos de Quintiliano. Por\nexemplo, Montaigne compreende que o papel do preceptor seria o mesmo\ndo orador, como diz Quintiliano: “o professor ensina, o orador\nmostra” (\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eInst.\nOr.\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nX, I, 15). E justamente por concordar com essa maneira de instrução\nda oratória, Montaigne recoloca o sentido das \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eInstituições\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nenfatizando o exemplo da prática, como mais importante que as\nprescrições puramente teóricas:\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 3.78cm; margin-right: 0.95cm; text-indent: -0.02cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 3.78cm; margin-right: 0.95cm; text-indent: -0.02cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e[A] quem algum dia\nperguntou a seu discípulo o que lhe parece [B] da retórica e da\ngramática [A], desta ou daquela frase de Cícero? Pespegam-nas\n(afirmam-nas falsamente) em nossa memória todas emplumadas, como\noráculos em que as letras e as sílabas participam da substância da\ncoisa. [C] Saber de cor não é saber: é conservar o que foi\nentregue à guarda da memória. Do que sabemos efetivamente, dispomos\nsem olhar para o modelo, sem voltar nossos olhos para o livro.\nDesagradável competência, a competência puramente livresca! Espero\nque ela sirva de ornamento, não de fundamento, segundo o parecer de\nPlatão, que afirma que a firmeza, a honradez, a sinceridade são a\nverdadeira filosofia, enquanto as outras ciências e que visam\nalhures são apenas ouropéis. (I, XXVI, p. 228).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 1.29cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e \u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eA\nverdadeira apreensão dos objetos não ocorrerá necessariamente pelo\ncontato com as teorias, mas pelo processo íntimo e particular do\nsujeito. O preceptor de Montaigne tem o mesmo caráter do orador: ele\nnão ensinará seu discípulo, mas sugerirá o caminho a ser\npercorrido para que ele mesmo apreenda as coisas a partir de si\nmesmo. Assim como o papel do preceptor, a teoria pode perfeitamente\nauxiliar no processo, porém, o que contará, de fato, não é aquilo\nque a pessoa guardará na memória, mas aquilo que ela será capaz de\naplicar em sua vida, em suas ações. Nesse sentido, a memória pode\nser compreendida apenas como a ideia impressa apenas no intelecto,\nsem a apreensão íntima e real do objeto. E a \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003emaneira\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ede\ntransmitir o conhecimento revela-se primordial. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eConforme\nMontaigne, a competência livresca pode sim colaborar para o\nconhecimento, não deve, porém, ser compreendida enquanto seu\nfundamento. Não devemos entender essa crítica, neste caso em\nespecífico, como algo que se direciona aos manuais de arte retórica,\npor exemplo, pois, em tal caso, Montaigne entende que eles podem\nauxiliar o desenvolvimento do conhecimento. A crítica volta-se\npontualmente para a especulação filosófica ou discussões pontuais\nsobre temas que antes deveriam ser coadjuvantes e não protagonistas\nna cena da razão ou da experiência. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eAssim\ncomo Montaigne considera um risco para a instrução os adornos serem\nutilizados como princípios, Quintiliano se preocupa do mesmo modo\ncom a sedução da filosofia que tem seu estilo corrompido. Este\ndefende a importância da filosofia porque ela se ocupa da moral; por\noutro lado, considera pernicioso o fato dela ser capaz de seduzir,\ncom suas habilidades inatas, pela exaltação de seus defeitos, que\nseriam, justamente, a falta de arte (Cf. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eInst.\nOr.\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nI, X, 129-130). \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eO\nembate entre Montaigne e Quintiliano não se trata de um conflito tão\ngrande como poderia parecer. Ao procurar elevar a Arte Retórica,\neste sempre se colocou moderadamente em relação à filosofia,\njamais a desconsiderando completamente quanto a sua importância.\nAquele, por sua vez, tem o compromisso de não apenas elevar a\nfilosofia, mas conciliá-la à Arte Retórica. Além de querer\nmostrar a significância da filosofia, ele pretende mostrar a\nimportância da Arte para o discurso filosófico, cuja forma ocorre\npredominantemente pela escrita. A compatibilidade entre ambas não\ncoloca a filosofia como sujeita às regras da Arte. Ao contrário, ao\nenfatizar a liberdade da filosofia, promove a importância da Arte\npara a criação do discurso filosófico.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eO\nconflito, no entanto, já existiu de maneira muito bem consolidada.\nSabe-se que na história da Arte Retórica sempre houve disputa sobre\nsua aplicação, desde a época antiga ou clássica. Lá nas\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eInstituições\nOratórias\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nQuintiliano revela esse grande debate sobre o sentido da retórica, e\nmostra o posicionamento de incontáveis doutos e poetas, entre eles\nPlatão (428/427-348/347 a.C.), Aristóteles (384-322 a.C.), Cícero\ne Isócrates (436-338/336 a.C.). \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eNos\nséculos XV e XVI as correntes aristotélica e platônica\nconcentraram, através de seus discípulos, a disputa entre as\nteorias de seus respectivos filósofos.\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote4sym\" name\u003d\"sdfootnote4anc\"\u003e\u003csup\u003e4\u003c/sup\u003e\u003c/a\u003e\nConforme Emanuele (?) e Plebe (1927-2017), o debate em questão\nconsiste na relação entre a retórica e a filosofia. É possível\nsintetizá-la por meio desses dois pontos de vista: por um lado, a\nretórica compreendida como mero instrumento para a poética,\nincompatível com a filosofia; por outro lado, como unificada à\nfilosofia.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eEm\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eGórgias\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote5sym\" name\u003d\"sdfootnote5anc\"\u003e\u003csup\u003e5\u003c/sup\u003e\u003c/a\u003e\nPlatão considerou, pela voz de Sócrates, que a retórica visaria\napenas o resultado, enquanto a filosofia visava o verdadeiro: “daí\nas comparações que se tornam célebres: a retórica está para a\nfilosofia assim como […] a maquiagem e as vestimentas estão para a\nginástica. Ou seja, visando apenas o resultado (o prazer físico ou\no belo aspecto), ela visa à fachada, não à substância”\n(EMANUELE, PLEBE, 1992, p. 14-15). Já Aristóteles oferece uma\nroupagem diferente à retórica, propondo a possibilidade de\naproximá-la à filosofia: “por isso, no trecho supracitado do\nprimeiro livro da \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eRetórica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nAristóteles caracteriza o \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eeikós\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nretórico como ‘universal com relação à...’ O que é,\nprecisamente, um universal perspectivo […] Foi precisamente com o\nestilo retórico que a filosofia aprendeu algumas de suas estratégias\npolêmicas, como as descritas por Aristóteles nas \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eConfutações\nsofísticas\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e”\n(EMANUELE, PLEBE, 1992, p. 30 e 31). \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eEm\nMontaigne, o debate sobre a relação entre filosofia e retórica\nmuda um pouco de figura. Enquanto o autor apresenta suas opiniões a\nfavor de Sócrates, o que poderia significar o posicionamento contra\na Arte Retórica, ao mesmo tempo, faz uso desenfreado das regras da\nArte. Dissolve-se o paradoxo na medida em que se compreende que o\nfilósofo recoloca a questão direcionando-se, antes, aos que se\ncolocam como sectários de correntes filosóficas, e não como um\nproblema da natureza da retórica ou da filosofia. E, assim,\ninstitui-se um sentido próprio de atitude filosófica e uso\nespecífico da retórica compatíveis entre si.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eNo\nensaio “Da educação das crianças”, mesmo que Montaigne cite\nmuito Cícero, Sêneca (65 a.C.-4 a.C.), Horácio, etc., a disputa\naparece delimitada pelos protagonistas das duas correntes filosóficas\njá mencionadas, e que se estendeu aos seus contemporâneos. Logo no\ninício do ensaio, o autor lembra de Girolamo Borro (1512-1592),\nprofessor de filosofia humanista na Universidade de Roma, que ele\nconheceu durante sua viagem à Itália: “[B] em Pisa vi na\nintimidade de um homem de bem mas tão aristotélico que o mais geral\nde seus dogmas é: que a pedra de toque e a regra de todas as ideias\nsólidas de toda verdade é a conformidade com a doutrina de\nAristóteles” (I, XXVI, p. 226). Observa-se que Montaigne não\nresponsabiliza Aristóteles pelo posicionamento de seu sectário, mas\nseu foco de crítica é o próprio partidarismo. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eEm\nrelação à doutrina platônica, Montaigne explicita o mesmo juízo,\nporém, pelo outro extremo: \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 3.8cm; margin-right: 0.93cm; text-indent: -0.02cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e[C] Como apenas aos\ngrandes poetas convém usar as licenças das artes, assim também só\npara as almas grandes e ilustres é admissível privilegiar-se acima\ndo costume. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eSe\na um Sócrates e a um Aristipo aconteceu de se afastarem em alguma\ncoisa do costume e do uso, ele não deve acreditar-se autorizado a\nfazer o mesmo: neles méritos eminentes e divinos legitimavam essa\nlicença (Cícero, De off., I, XLI”)\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e.\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e(I,\nXXVI, p. 231).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ePor\nmais paradoxal que possa parecer, Montaigne sugere que se deve manter\ncerto distanciamento das recomendações de Platão que visam a\nliberdade para que se evite, igualmente, o sectarismo. Montaigne\nrecomenda a quem quer que seja que não compreenda a filosofia que\napresenta a figura de Sócrates, no caso, a de Platão, como um\nmodelo a ser seguido, embora a entenda como um modelo admirável.\nSeja em relação ao modo de vida socrático acima dos costumes\n(ideal em termos de liberdade), seja em relação à abdicação das\nregras poéticas (ou retóricas), como ele diz, é bom que se ouse a\ntransgressão apenas por almas ilustres e que tenham porte suficiente\npara o enfrentamento. Os elogios à liberdade de Sócrates são\nenormes e é a ela que se deve estar atento: “[A] ele, que tinha o\npensamento mais aberto e mais amplo, abarcava o mundo como sua\ncidade, projetava seus conhecimentos, sua sociedade e suas feições\npara todo o gênero humano, e não como nós, que olhamos apenas à\nnossa roda” (I, XXVI, p. 235). \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eMesmo\nque uma corrente filosófica que sugira a liberdade seja um ótimo\nexemplo, mesmo assim, ela não deve ser simplesmente seguida enquanto\num modelo doutrinário de conduta prática e, principalmente,\nintelectual, não ao menos sem verdadeiras internalizações. Ora,\npara que a liberdade realmente se realize, é necessário que antes\nela se constitua no íntimo daquele que a almeja.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eAo\napresentar esses dois extremos, a saber, a corrente aristotélica\ndefendida como um ponto de vista único, pelo exemplo do sectário\nGirolamo Borro, assim como a doutrina platônica que, à sua maneira,\nnão deixa de atrair seus sectários, através da imagem socrática,\nMontaigne posiciona-se em relação ao debate sugerindo que ambas as\ncorrentes filosóficas devem dissolver-se enquanto doutrina, ou seja,\ndevem ser apreciadas e conformadas intimamente ao espírito do\nsujeito. E, a partir da verdadeira apropriação, uma postura oposta\nao sectarismo pode revelar-se: \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 3.75cm; margin-right: 0.95cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e[B] Nossa alma só se\nmove por crédito, ligada e constrangida ao apetite das fantasias de\noutros, serva e cativa sob a autoridade do ensinamentos destes […]\nnosso vigor e nossa liberdade estão extintos […] [A] Que ele (o\naprendiz) faça passar tudo pelo crivo e nada aloje em sua cabeça\npor simples autoridade e confiança; que os princípios de\nAristóteles não lhe sejam princípios, não mais que os dos\nestoicos e epicuristas […] Pois se ele abraçar as opiniões de\nXenofonte e de Platão por seu próprio julgamento, não serão mais\nas opiniões deles, serão as suas. [C] Quem segue um outro nada\nsegue. Nada encontra, e até mesmo nada procura. (I, XXVI, p. 226).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eReavivar\na alma com o “vigor” e a “liberdade”, retirando-a do lugar de\nnão autonomia no qual ela se encontra, através da assimilação dos\nconteúdos filosóficos com propriedade, é a atitude filosófica\nproposta por Montaigne, portanto. Assim, a crítica sobre a relação\nfilosofia \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eversus\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nArte Retórica adota esse outro contorno amplo, e estende-se antes\naos teóricos que participam do debate do que à natureza dos\nconceitos inerentes às doutrinas propriamente ditas.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eTanto\nfaz se Aristóteles e Platão consideraram a retórica em relação à\nfilosofia desta ou daquela forma, esse debate apenas tem força e se\nperpetua, exatamente da mesma forma, na medida em que se aceitam\nindiscriminadamente suas opiniões, sem o exercício de reflexão\nprópria, com verdadeira apropriação. Ora, não deveria ser\ndecorrência natural de uma discussão ela adotar alguns contornos\ndistintos com a passagem do tempo? A resposta à essa questão é\nnegativa quando se tem a intenção de apenas reproduzir aquilo que\nfoi dito. Como enfatiza Montaigne, “[A] as abelhas sugam das flores\naqui e ali, mas depois fazem o mel, que é todo delas: já não é\ntomilho nem manjerona. Assim também as peças emprestadas de outrem\nele irá transformar e misturar, para construir uma obra toda sua: ou\nseja, seu julgamento” (I, XXVI, p. 227).  \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eO\nconhecimento elaborado dessa forma, como vimos, não se resume ao\nmero parafrasear daquilo que é adquirido, mas se relaciona à\ntotalidade do próprio sujeito que o produz. Tanto é assim que ele\nvalora o trabalho do filólogo como não salutar,\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote6sym\" name\u003d\"sdfootnote6anc\"\u003e\u003csup\u003e6\u003c/sup\u003e\u003c/a\u003e\nenquanto a filosofia, por sua vez, deveria ser um exercício coerente\nà vida, ao corpo e à alma, um “ensinamento para viver”. E, por\nconseguinte, deve ser transmitida em concordância com o que ela\nvisa: “eliminai todas essas sutilezas espinhosas da dialética, com\nque nossa vida não pode melhorar, tomai as simples reflexões da\nfilosofia, sabei escolhê-las e abordá-las corretamente: são mais\nfáceis de compreender que um conto de Boccaccio” (I, XXVI, p.\n244). Como diz Quintiliano, corroborando essa ideia: “tudo é vida\ne movimento” (X, I, 16). E, a partir dessa concepção mais ampla,\nfinaliza-se uma batalha, colocando Montaigne em concordância com\nvárias ideias quintilianistas.\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote7sym\" name\u003d\"sdfootnote7anc\"\u003e\u003csup\u003e7\u003c/sup\u003e\u003c/a\u003e\n \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eA\nsolução apresentada por Montaigne em relação ao debate\nrenascentista tem base em algumas passagens das \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eInstituições\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nQuintiliano conta-nos a história acerca do debate em questão,\napresentando as inúmeras considerações feitas por teóricos\nclássicos sobre a retórica: “outras opiniões, de diversas\nmaneiras, foram apresentadas. Assim, alguns julgam que a retórica\nversa sobre todos os assuntos; outros somente sobre os temas civis;\nqual dessas colocações seja a mais apropriada direi na ocasião\nmais adequada a essa questão. Aristóteles parece ter incluído no\ndomínio do orador, ao afirmar que o essencial está em ver o que se\npossa ser persuasível em qualquer assunto” (\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eInst.\nOr.\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eI,\nII, XV). \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eEnquanto\npara Aristóteles a retórica é considerada positivamente como arte\nde persuadir, ao ser aplicada na filosofia, é justamente em relação\na este ponto que Sócrates a condena. No diálogo\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e,\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003econforme\napresenta Quintiliano: “Górgias, em Platão, diz ser mestre em\nconvencer nos tribunais e em outras assembleias e em tratar tanto dos\njustos como dos injustos; contudo, Sócrates reconheceu-lhe a\nfaculdade de convencer, não a de ensinar” (\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eInst.\nOr.\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eI,\nII, XV).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eVimos\nque Montaigne concorda com essa opinião de Sócrates sobre o caráter\nformador da filosofia. Porém, isso não descarta a possibilidade de\nele ser a favor da retórica e, diferentemente de Platão, não a\nconsiderar algo incompatível à filosofia, como visto. A definição\noferecida por Quintiliano parece agradar a Montaigne. Iniciemos pelo\nque diz Quintiliano em suas \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eInstituições\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e:\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 3.78cm; margin-right: 0.95cm; text-indent: -0.02cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 3.78cm; margin-right: 0.95cm; text-indent: -0.02cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eEsses julgaram que a\nfunção da oratória reside como que em persuadir ou falando de modo\nadequado para persuadir. De fato, isso pode ser alcançado por aquele\ntambém que não seja um homem bom. Portanto, a definição mais\ncomum é que a retórica seja o grande poder de convencer. O que\nchamo de poder, muitos dizem força, alguns capacidade; e para que\nnão haja nenhuma ambiguidade, digo poder na acepção de \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003edýnamis.\nEssa conceituação é originária de Isócrates\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e.\n(\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eInst.\nOr.\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e,\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eI,\nII, XV – grifo nosso).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 1.29cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e \u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eA\npartir das palavras de Quintiliano, duas coisas devem ser levadas em\nconsideração: o sentido de \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003edýnamis\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ne o fato dessa conceituação ser originária de Isócrates. Cícero\nprocurou vincular a filosofia à arte retórica, chamando-a de a\n“arte do inventar”. Porém, muito antes, Isócrates procurou\nunificar ambas as disciplinas: “foi precisamente esse o ideal do\nmaior retórico grego, Isócrates, que identificava a retórica com o\npensamento, denominando-a \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003ephilosophia\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e”\n(EMANUELE, PLEBE, 1992, p. 02). Tendo em vista essas considerações\nsobre o retórico grego, chama-nos a atenção, diante de tudo o que\nvimos até agora, a seguinte passagem do “Da educação das\ncrianças”: \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 3.78cm; margin-right: 0.95cm; text-indent: -0.02cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0cm; margin-left: 3.78cm; margin-right: 0.95cm; text-indent: -0.02cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eIsócrates o orador,\nao ser solicitado em um festim a falar de sua arte, todos acham que\nele teve razão de responder: “Agora não é hora para o que sei\nfazer; e, aquilo para que agora é hora, não o sei fazer”. Pois\napresentar arengas ou discussões de retórica a um grupo reunido\npara rir e gozar da boa mesa seria uma mistura de péssimo acordo. E\no mesmo se poderia dizer de todas as outras ciências. Mas, quanto à\nfilosofia, na parte em que trata do homem e de seus deveres e\nofícios, foi opinião comum de todos os sábios que, pela doçura de\nseu trato, ela não devia ser recusada nem aos festins nem aos jogos.\n(I, XXVI, p. 246).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 3.79cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e \u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eNão\ntemos como saber exatamente o que Montaigne pretendeu ao contar a\nhistória desse modo. Mas como ele teve contato com a obra de\nQuintiliano, possivelmente sabia que Isócrates fora o fundador do\nsentido de retórica com o qual concordará. Além disso a obra\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eOrationes,\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ede\nIsócrates, encontrava-se em sua estante, e Montaigne o cita algumas\nvezes no desenrolar de seus escritos – o que significa que teve\ncontato com a obra em questão. Não sabemos, também, se não teria\nsido o próprio Isócrates quem contou a sua própria história desse\nmodo. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eA\nhistória acima demonstra que discussões voltadas às técnicas da\nretórica não garantem uma boa conversa. A retórica, porém, quando\njá aplicada nos assuntos ligados à filosofia e/ou à vida prática,\nconfere tratamento agradável. A ligação entre ambas deve sempre\nser íntima, e realizada de modo tal que a retórica se inclua na\nprópria elaboração dos assuntos filosóficos.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ePassemos,\nentão, para o segundo ponto: em relação ao significado original de\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003edýnamis,\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eesse\ntermo significa “faculdade de poder”, podendo adotar em sentido\nfilosófico a conotação de “poder”, “capacidade” para ser,\nou “força física ou moral”. Pelo viés latino, pode ser\ncompreendido como “força”, “essência”, “propriedade”,\n“valor” (Cf. BASSETO, In: \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eInstituições\nOratórias\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\np. 395, nota 36). Montaigne usa o termo “força” em dois momentos\nsignificativos do ensaio “Da educação das crianças”. Primeiro,\nao revelar seu método de escrita e, depois, ao revelar a essência\nde sua filosofia. Ambas as menções se direcionam suavemente à Arte\nRetórica. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eEm\nrelação à sua maneira de compor, ele diz claramente que está em\nposição de crítica acerca dos argumentos filosóficos, mas que não\ndeixa de criticar a si mesmo, comparando aos seus, os argumentos\nalheios. E assim o faz com o propósito de “igualar-se aos seus\nplágios” (Cf. I, XXVI, p. 220), mesmo que indiretamente, para\nelevar a substância de sua obra. Isso não quer dizer, nem mesmo\nMontaigne diria isso sobre si mesmo – muito embora inúmeras vezes\nrecorra ao \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003elugar-comum\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nda modéstia –, que se trata meramente de colocar-se abaixo de seus\ninterlocutores ou, então, de um capricho ou de um recurso dialético,\nsem imaginação. Pelo contrário: “isso é graças tanto à minha\naplicação como à minha imaginação e minha força” (I, XXVI, p.\n220). Ou seja, ele apenas pode se utilizar dos recursos retóricos na\nmedida em que os assimila em seu espírito, o que envolve sua\nimaginação e sua força. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eA\nseguinte interpretação contemporânea, fundamentada em textos\nantigos, esclarece a importância da imaginação para a real\nassimilação dos pensamentos, pela ideia de \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eeikonologuía\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nque significa o falar por imagens: “a tarefa retórica da\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eeikonologuía\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eé\na de transferir para o terreno da uma imediação \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003evisível\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\num conceito que não se consegue alcançar no plano lógico da\nverdade e da clareza conceitual, ou que, então, no plano lógico\nresultaria demasiado frágil e pouco eficaz” (EMANUELE, PLEBE,\n1992, p. 58 – grifo nosso). \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eEm\nessência, Montaigne identifica sua \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003emaneira\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nao modo como faz uso da imaginação e da força. Esta que para\nQuintiliano traduz-se por \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003edýnamis\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nconsiste numa espécie de força interna ao sujeito e que se traduz\nem sua obra. Ela vincula-se ao pensamento e à imaginação: “[C] a\nforça e os nervos não se emprestam; emprestam-se adornos e mantos”\n(I, XXVI, p. 258). Ou seja, mesmo que se faça uso da imitação,\ncomo veremos ser o caso de Montaigne, há um sentido do qual a\nconstrução da boa obra não escapa, que seria a real apropriação\ndo assunto. De nada adianta, como diz Montaigne, decorar todas as\nregras da arte sem fazer nascer em si mesmo a força que conduzirá à\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003ecriação\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ne, do mesmo modo, às ações. A partir desse sentido de força, a\nfilosofia e a retórica unificam-se. Os “mantos e adornos” que se\nemprestam são colocados como recursos retóricos dos quais os\nescritores podem apropriar-se para enfeitar seus discursos, porém,\nfazer o uso dos preceitos, cujos ensinamentos estão além da mera\nsuperfície, exige força para o pensamento e para a imaginação. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eNeste\nsentido, a retórica para Montaigne adota contorno filosófico, na\nmedida em que ela se liga tanto ao pensamento quanto à imaginação.\nE a própria prática de Montaigne guia-se por algo semelhante à\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003edýnamis\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eque\ndefine a Arte em questão. Assim, não apenas mostra o sentido\nfilosófico da retórica, como enfatiza a imaginação como a\nresponsável pelo discurso não apenas agradável, mas eficaz.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.02cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eNo\nensaio “Sobre versos de Virgílio” Montaigne discorre\ninicialmente sobre a \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eeloquência\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ndos poetas Virgílio (70 a.C.-19 a.C.) e Lucrécio (99 a.C.-55 a.C.),\ne considera o pensamento como aquilo que promove o bom discurso,\nenquanto a imaginação amplia gentilmente o sentido das palavras.\nEntende-se que, mesmo que o pensamento e a imaginação operem juntos\nno que tange à vivacidade das formas, a \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eexpressão\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nseria determinada pelo pensamento. Em seguida, pretende que em sua\npintura, ou melhor, em seu autorretrato, os objetos sejam impressos\nna alma com vivacidade: “[B] nossa gente (seus contemporâneos\nfranceses) chama de estilo o julgamento; e de belas palavras as\nconcepções ricas. Essa \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003epintura\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\né conduzida não tanto pela destreza da mão como por terem o objeto\nmais \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003evivamente\nimpresso na alma\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e”\n(III, V, p. 132 – grifos nossos). Montaigne sustenta a ideia de que\nseu estilo se compõe essencialmente pela \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eeloquência\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ne, por conseguinte, pelo pensamento. Porém, de fato, será a ligação\ncom a imaginação a responsável pela vivacidade do pensamento. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.03cm; margin-right: 0.95cm; text-indent: 1.27cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eE,\nassim, termina dizendo que suas palavras significam mais do que\ndizem, que seriam as próprias coisas diretamente impressas na alma:\n“Plutarco diz que compreendeu a língua latina por meio das coisas;\naqui também: o sentido ilumina e produz as palavras; não mais de\nvento, e sim de carne e osso. [C] Elas significam mais do que dizem”\n(III, V, p. 132). Portanto, conclui-se justamente o esperado:\nMontaigne alega promover escritos nos quais a imaginação, cumprindo\nsua função, seria a \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003efaculdade\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eque\ndevolve as imagens das coisas para as palavras, causando suas vivas\nimpressões na alma. O discurso forma-se pelas palavras, cujo sentido\nou forma será iluminado por seu aspecto imagético. Ao contrário de\nalguns de seus contemporâneos, no entanto, compreende que o estilo\nocorre pela conciliação desses dois elementos: retórica e\nfilosofia, respectivamente, intelecto e imaginação. E dado que as\ncoisas, após passarem pelo pensamento, onde são transliteradas,\nvoltam a ter formas imagéticas, são impressas com mais força na\nalma. Assim sendo, o autor dos \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEnsaios\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nnão apenas oferece um novo estilo compatível à sua compreensão\nfilosófica acerca das operações da alma, como também, em último\ngrau, oferece sua própria imagem, que emana de seu autorretrato.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-right: 0.95cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-right: 0.95cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-right: 0.95cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cdiv id\u003d\"sdfootnote1\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; margin-right: 1cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote1anc\" name\u003d\"sdfootnote1sym\"\u003e1\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t“Arrastados pelo entusiasmo por tudo o que era antigo, e pelo\n\tpropósito consciente de imitar e fazer reviver o antigo saber e a\n\tliteratura antiga, os estudiosos do Renascimento tiveram por tal\n\tliteratura um interesse muito mais amplo do que qualquer outro\n\testudioso medieval ou moderno”. Kristeller considera o período\n\trenascentista relativo à Europa ocidental como aquele que vai de\n\t1300 a 1600, aproximadamente (Cf. KRISTELLER, 1954, p. 15).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote2\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0cm; margin-right: 1cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote2anc\" name\u003d\"sdfootnote2sym\"\u003e2\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\n\t\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eCícero considerava a\n\tretórica como “tópica, ou a arte de inventar”,\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\n\t\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e(EMANUELE, PLEBE, 1992, p. 02).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote3\"\u003e\n\t\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0.08cm; margin-top: 0.08cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote3anc\" name\u003d\"sdfootnote3sym\"\u003e3\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u0002\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\tTodas a citações dos \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eEnsaios\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\taqui feitas,\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003e\n\t\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eseguem\n\ta seguinte ordem “(Livro, Capítulo, Página)”, e a paginação\n\trefere-se à encontrada na edição brasileira: \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eMONTAIGNE,\n\tMichel de. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cb\u003eOs\n\tEnsaios.\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\t\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eTradução\n\tde Rosemary Costhek Abílio. São Paulo: Martins Fontes, 2000.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\t\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote4\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 108%; margin-bottom: 0cm; margin-left: 0.03cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote4anc\" name\u003d\"sdfootnote4sym\"\u003e4\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u0002\n\t\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eCf.\n\tKristeller, 1954, capítulos 2 e 3. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\t\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote5\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 103%; margin-bottom: 0cm; margin-left: 0.03cm; margin-right: 0.95cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote5anc\" name\u003d\"sdfootnote5sym\"\u003e5\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u0002\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\t“Górgias considerava que a retórica era um aspecto particular do\n\traciocínio filosófico, por ele denominado \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eloguismós\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e.\n\tAssim, no prefácio do \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eElogio\n\tde Helena\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\texprime sua proposta da seguinte forma: ‘deveria ser próprio de\n\tum mesmo homem dizer o que se deve de modo correto, ou confutar…\n\tEu fornecerei, antes de mais nada, com a palavra, certo tipo de\n\t\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eloguismós\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e’\n\t(Gorg., \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eHle.\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e,\n\t2). Mas o \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eGórgias\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\n\tde Platão sancionou, pela primeira vez na história do pensamento,\n\to divórcio entre filosofia e retórica. Apesar de, mais tarde,\n\tAristóteles ter jogado muita água no fogo dessa polêmica cisão,\n\tesse divórcio perdurou e continuou a atuar em profundidade”\n\t(EMANUELE, PLEBE, 1992, p. 17).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote6\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0.08cm; margin-left: 0.03cm; margin-right: 0.95cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote6anc\" name\u003d\"sdfootnote6sym\"\u003e6\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\n\t\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eConforme Kristeller (1954, p.\n\t100), “os humanistas foram filólogos clássicos de grande valor.\n\tNo campo dos estudos latinos, redescobriram muitos textos\n\timportantes pouco conhecidos durante a Idade Média. Também os\n\tautores latinos, já conhecidos na Idade Média, foram objeto de\n\tmaior difusão e conhecimento graças aos humanistas, por meio de\n\tcópias manuscritas e edições impressas, interpretações\n\tgramaticais, comentários e aplicação assídua da crítica\n\thistórica e filológica. Mais notável ainda foi o impulso dado\n\tpelos humanistas aos estudos gregos”.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote7\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"break-before: page; line-height: 100%; margin-bottom: 0.08cm; margin-left: 0.03cm; margin-right: 0.95cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote7anc\" name\u003d\"sdfootnote7sym\"\u003e7\u003c/a\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u0002\n\t\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e“[A] Demétrio o Gramático,\n\tencontrando no templo de Delfos um bando de filósofos sentados\n\tjuntos, disse-lhes: ‘ou me engano ou, vendo vossa atitude tão\n\ttranquila e tão alegre, não estais em grande discussão entre\n\tvós.’ Ao que um deles, Heráclio de Mégara, respondeu: ‘os que\n\tprecisam franzir a fronte ao conversarem sobre sua ciência são os\n\tque pesquisam se o futuro do verbo \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eβαλλό\n\t(eu lanço)\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e tem duplo \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eλ\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e,\n\tou que procuram a derivação dos comparativos \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eχεϊρου\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e,\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e\n\t(pior\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e) e \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eβελτϊον\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e(melhor)\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\te dos superlativos \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eχεϊριστον\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e(o pior, péssimo)\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\te \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eβελτιστου\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\n\t\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003e(o melhor)\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e.\n\tMas, quanto às reflexões da filosofia, elas costumam alegrar e\n\tdivertir os que as abordam, e não os amuar e contristar’ […] A\n\talma que aloja a filosofia deve, por sua saúde, tornar sadio também\n\to corpo” (I, XXVI, p. 241).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-right: 0.95cm; text-align: right;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u0026nbsp;\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-right: 0.95cm; text-align: right;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-right: 0.95cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eREFERÊNCIAS\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.08cm; margin-top: 0.08cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.08cm; margin-top: 0.08cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eMONTAIGNE,\nMichel de. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eEssais.\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nTexte établi et annoté par Albert Thibaudet, Bibliothèque NRF de\nla Pléaide, Éditions Gallimard, 1950. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.08cm; margin-top: 0.08cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e \u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.08cm; margin-top: 0.08cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.08cm; margin-top: 0.08cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eMONTAIGNE,\nMichel de. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eOs\nEnsaios.\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eTradução\nde Rosemary Costhek Abílio. São Paulo: Martins Fontes, 2000. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.08cm; margin-top: 0.08cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.08cm; margin-top: 0.08cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e \u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.08cm; margin-top: 0.08cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eMONTAIGNE,\nMichel de. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eLes\nEssais\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003e.\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nParis; Éditions Villey-Saulnier, 2004. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-right: 0.95cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.08cm; margin-top: 0.08cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eQUINTILIANO,\nM. Fábio. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eInstituições\nOratórias. \u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eTradução\nde Jerônimo Soares Barbosa. São Paulo: Edições Cultura, 1994. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.08cm; margin-top: 0.08cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.08cm; margin-top: 0.08cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e \u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.08cm; margin-top: 0.08cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eQUINTILIANO,\nM. Fábio.  \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eInstituição\nOratória/ TOMO I.\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nTradução, apresentação e notas de Bruno Fregne Basseto. Campinas:\nEditora da Unicamp, 2015. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.08cm; margin-top: 0.08cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e \u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.08cm; margin-top: 0.08cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.08cm; margin-top: 0.08cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eQUINTILIANO,\nM. Fábio.  \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eInstituição\nOratória/ TOMO II\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003e.\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nTradução, apresentação e notas de Bruno Fregne Basseto. Campinas:\nEditora da Unicamp, 2015. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.08cm; margin-top: 0.08cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e \u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.08cm; margin-top: 0.08cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.08cm; margin-top: 0.08cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eQUINTILIEN.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eInstitution\nOratoire. \u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eLivres\nX et XI, Texte établi et traduit par Jean Cousin. Paris: Les Belles\nLettres, 2016. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-right: 0.95cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-right: 0.95cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e***\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.08cm; margin-top: 0.08cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eEMANUELE,\nPietro; PLEBE, Armando. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eManual\nde Retórica.\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nTradução de Eduardo Brandão. São Paulo: Martins Fontes, 1992. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.03cm; margin-right: 0.95cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.08cm; margin-top: 0.08cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eKRISTELLER,\nPaul. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eTradição\nclássica e Pensamento do Renascimento.\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nTradução de Arthur Morão. Lisboa: Edições 70, 1954. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.08cm; margin-top: 0.08cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.08cm; margin-top: 0.08cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eMORÇAY,\nRaoul; MÜLLER, Armand. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eLa\nRenaissance.\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nParis: Del DUCA Éditeur, 1967. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.03cm; margin-right: 0.95cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.03cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.03cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.03cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.03cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-left: 0.03cm;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0cm; margin-right: 0.95cm; text-align: right;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u0026nbsp;\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp\u003e\u0026nbsp;\u003c/p\u003e"},"link":[{"rel":"replies","type":"application/atom+xml","href":"https://www.revistasisifo.com/feeds/1541448823294387088/comments/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"https://www.revistasisifo.com/2021/08/eloquencia-maneira-montaigneana.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"https://www.blogger.com/feeds/1072695390919205880/posts/default/1541448823294387088"},{"rel":"self","type":"application/atom+xml","href":"https://www.blogger.com/feeds/1072695390919205880/posts/default/1541448823294387088"},{"rel":"alternate","type":"text/html","href":"https://www.revistasisifo.com/2021/08/eloquencia-maneira-montaigneana.html","title":"Eloquência à maneira montaigneana"}],"author":[{"name":{"$t":"carla vanessa"},"uri":{"$t":"https://www.blogger.com/profile/00885708202220293112"},"email":{"$t":"noreply@blogger.com"},"gd$image":{"rel":"http://schemas.google.com/g/2005#thumbnail","width":"32","height":"24","src":"//1.bp.blogspot.com/_Pv4oC_hV0oo/SW4tlHisWaI/AAAAAAAAAAY/IDRYPZqX6CA/S220-s32/MENINAS+033.jpg"}}],"media$thumbnail":{"xmlns$media":"http://search.yahoo.com/mrss/","url":"https://1.bp.blogspot.com/-RUf9cvMDepM/YQdQddhGKuI/AAAAAAAAB2s/2Q6CKI3JB6gZAV5NeXHlnEUdfCDde8MfgCLcBGAsYHQ/s72-c/ana%2Bcarolina.jpg","height":"72","width":"72"},"thr$total":{"$t":"0"}},{"id":{"$t":"tag:blogger.com,1999:blog-1072695390919205880.post-5902989145046814574"},"published":{"$t":"2021-08-01T23:30:00.003-03:00"},"updated":{"$t":"2021-08-01T23:43:45.021-03:00"},"category":[{"scheme":"http://www.blogger.com/atom/ns#","term":"Crítica"},{"scheme":"http://www.blogger.com/atom/ns#","term":"Destaques"}],"title":{"type":"text","$t":"A origem humanística da Reforma Radical:  Miguel Servet, leitor de Erasmo "},"content":{"type":"html","$t":"\u003cp\u003e\u0026nbsp;Revista Sísifo. N° 13, Janeiro/Junho 2021. ISSN 2359-3121. www.revistasisifo.com\u003c/p\u003e\u003cp\u003e\u0026nbsp;\u003c/p\u003e\u003cp\u003e\n\u003c/p\u003e\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eElaine\nC. Sartorelli\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eProfessora\ndoutora do Programa de Pós-Graduação em Letras Clássicas do\nDepartamento de Letras Clássicas e Vernáculas da Faculdade de\nFilosofia, Letras e Ciências Humanas da Universidade de São Paulo.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\u003cp\u003e\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"text-align: center;\"\u003e\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"text-align: center;\"\u003e\u003c/p\u003e\u003cdiv class\u003d\"separator\" style\u003d\"clear: both; text-align: center;\"\u003e\u003ca href\u003d\"https://1.bp.blogspot.com/-eT_eRjg9olg/YQdN9WakLbI/AAAAAAAAB2M/oVDCQ6K_LDgw70zIfoD081chYd2-zIa1gCLcBGAsYHQ/s512/eliane.jpg\" imageanchor\u003d\"1\" style\u003d\"margin-left: 1em; margin-right: 1em;\"\u003e\u003cimg border\u003d\"0\" data-original-height\u003d\"294\" data-original-width\u003d\"512\" height\u003d\"184\" src\u003d\"https://1.bp.blogspot.com/-eT_eRjg9olg/YQdN9WakLbI/AAAAAAAAB2M/oVDCQ6K_LDgw70zIfoD081chYd2-zIa1gCLcBGAsYHQ/s320/eliane.jpg\" width\u003d\"320\" /\u003e\u003c/a\u003e\u003c/div\u003e\u003cbr /\u003e\u003ca href\u003d\"https://drive.google.com/file/d/1K1GpUBTu84JYYBS_2IfjNCIVOncr44uz/view?usp\u003dsharing\" target\u003d\"_blank\"\u003e\u0026nbsp;PDF\u003c/a\u003e\u003cp\u003e\u003c/p\u003e\u003cp\u003e\u0026nbsp;\u003c/p\u003e\u003cp\u003e\n\u003c/p\u003e\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eRESUMO. É bem sabido que Erasmo, que\nsatirizou os costumes das ordens religiosas e publicou o NT com\ncorreções à \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003ci\u003eVulgata\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e,\nfoi, desde o princípio, acusado de ter lançado as bases da Reforma.\nEntretanto, um aspecto muito menos estudado da sua recepção é o\npapel desempenhado por suas doutrinas na Reforma Radical. Este\nmovimento, geralmente considerado herdeiro das correntes milenaristas\npopulares medievais, e não do humanismo letrado, não teria,\nportanto, se originado a partir dos mesmos anseios que geraram o\nreformismo ministerial. Buscamos provar, no entanto, que, ao\ncontrário, o antipedobatismo e o antitrinitarismo do século XVI são\nas consequências por assim dizer lógicas das investigações\nfilológicas realizadas por Erasmo. E, nesse sentido, se são\nradicais, é porque representam a radicalização de algo que já\nhavia de forma seminal no humanista holandês, sendo, portanto,\nproduto da mentalidade humanística e, nesse sentido, típica do\ninício da Idade Moderna. Erasmo está ali, se não como referência\nexplícita, como uma espécie de estrutura lógica interna. Para\nisso, estudaremos as conclusões a que chegou Miguel Servet,\ndemonstrando que elas têm como ponto de partida a investigação\nfilológica humanística.\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.28cm;\"\u003e\u003ca name\u003d\"_Hlk70280309\"\u003e\u003c/a\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003ePALAVRAS-CHAVE: Erasmo; filologia\nhumanística; Reforma; Miguel Servet.\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eABSTRACT. It is very well known that\nErasmus, who satirized the mores of the religious orders and who\npublished the New Testament with corrections to the Vulgata, has\nalways been accused of having caused the Reformation. The role played\nby his doctrines in the Radical Reformation, however, has been less\nstudied. Considered as an heir of the popular millenarist revolts,\nnot of the literate Humanism, the origins of the Radical movement are\nnot usually linked with the university or Greek philology.\nNevertheless, we aim to prove that, on the contrary, both\nantipedobaptism and antitrinitarism in the 16th century are, so to\nspeak, the logical consequences of the philological investigations of\nErasmus. In that sense, if they are radical, it is because they\nrepresent the radicalisation of something that existed already for\nthe Dutch grammarian. They are thus a product of humanism and,\ntherefore, typical of the beginning of the Modern Age. Erasmus  is\nthere, if not as an explicit reference, as a support of a kind of\ninner logical structure. To illustrate this, we will analyse the\nconclusions made by Michael Servetus, “a case study of total\nheresy”, proving that their starting point the humanistic\nphilological investigation.\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eKEY-WORDS: Erasmus; humanistic philology;\nReformation; Michael Servetus.\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 108%; margin-bottom: 0.28cm;\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eA\ninvenção do passado\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eO\nHumanismo, movimento cultural que buscou colocar o homem, “coisa\ninacreditável e maravilhosa” (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eres\nsupra fidem et mira\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nnas palavras de Pico della Mirandola\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote1sym\" name\u003d\"sdfootnote1anc\"\u003e\u003csup\u003e1\u003c/sup\u003e\u003c/a\u003e),\ncomo medida de todas as coisas, teve como ponto central o estudo e a\nimitação da literatura clássica\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote2sym\" name\u003d\"sdfootnote2anc\"\u003e\u003csup\u003e2\u003c/sup\u003e\u003c/a\u003e.\nAssim, fundamentou-se, primordialmente, em uma atividade letrada, em\nque se deu o resgate, a colação e a edição crítica de textos da\nAntiguidade greco-latina. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eNo\nfinal do século XV, com a popularização dos textos escritos por\numa nova tecnologia, a prensa de Gutenberg, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eestudiosos\ndo século XVI já dispunham, então, de tanta literatura da Grécia\ne de Roma como nós, hoje em dia. E essa literatura já podia ser\nlida impressa, ou seja, em livros compostos com tipos móveis, pela\nprimeira vez na história produzidos aos milhares, encontrados com\ncerta facilidade e a preço relativamente módico. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eA\nvalorização da Antiguidade e a defesa do passado como critério\npara legitimação de uma obra surgem\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nno Renascimento, assim como o interesse na preservação dos\nmonumentos (Bourdon, 2017, p. 50). Isso porque a própria palavra\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003emonumentum\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003erecuperou\nseu sentido original latino, e os humanistas agora não estão apenas\nconscientes de que são herdeiros do passado mas também seus\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003ecustodes\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nseus guardiões. Um passado agora compreendido como patrimônio a ser\nestudado e transmitido, como acervo da civilização. Por\nconseguinte, a antiguidade se constitui um critério de autoridade. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eE,\nse o homem era a medida de todas as coisas, a medida de todo\nconhecimento humano era a filologia.\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nFoi seguindo o curso das palavras e historicizando seus sentidos que\nos humanistas organizaram o mundo e inventaram o passado, ao mesmo\ntempo em que se auto-validavam como arqueólogos textuais e árbitros\nda cultura a partir de\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\num método, uma pesquisa rigorosamente “científica”.\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nComo médicos legistas, os filólogos renascentistas exumaram textos\nantigos que não haviam circulado no ocidente durante séculos e se\ndebruçaram cuidadosamente sobre vocábulos antigos e os obrigaram a\nse revelar, a comunicar algo de si. Como novos messias diante de\nLázaro, traziam à vida novamente textos até então “mortos”, e\nos faziam falar, como visitantes do tempo que viessem ensinar sua\nlíngua e seus costumes. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eO\ntrabalho do humanista tinha pois como condição primeira a\nproficiência nas línguas antigas, especialmente o latim, por meio\nda qual podia ainda \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003erejeitar\ninterpretações legitimadas pela tradição, mas errôneas,\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ne identificar interpolações acrescentadas por copistas que deviam\nser expurgadas. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eFoi\nassim que Lorenzo Valla empregou a filologia para desmascarar um\ndocumento falso, a famosa \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDoação\nde Constantino\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\npela qual, supostamente, o imperador havia feito a concessão de\ntodos os territórios ocidentais do Império Romano ao Papa Silvestre\ne seus sucessores. Servindo-se desse título forjado, a Igreja se\nbeneficiou por séculos dos direitos dessa outorga, até que, em\n1440, Valla, realizando um trabalho de perito, demonstrou, por\ncritérios filológicos, ou seja, apontando elementos linguísticos\ncomo barbarismos e neologismos, que se tratava de uma farsa muito\nposterior, do período medieval.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eE,\numa vez que as línguas a as literaturas clássicas passaram a ser o\nmais valorizado elemento da cultura, aquele que as manejasse passava\na ter tão ou mais poderoso que as instituições. A gramática\npassou então a ser considerada a ciência superior, aquela da qual\ndependiam todos os outros saberes, acima mesmo da teologia (Levine,\n1997, p. 575). Surgiu pois uma categoria de homens que, por seu\nconhecimento técnico, podiam alcançar reputação superior àquela\ndos nobres por nascimento. Foi assim que Erasmo pôde, a partir de\nsua extração social humilde e obscura, tornar-se “o príncipe dos\nhumanistas”, gozando de um prestígio que fez dele\nindiscutivelmente o maior nome da expansão do livro impresso e a\nreferência incontornável para qualquer que seja a discussão acerca\ndas letras quinhentistas. Esse poder, obtido por meio de seus livros,\nfoi angariado com sátiras como \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eO\nElogio da Loucura\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nem que fustigou impiedosamente inclusive nobres e clérigos, e de\nedições como a do \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eNovo\nTestamento\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nem que não recuou diante da autoridade nem mesmo de Jerônimo.\nQuando encontrou incongruências na \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eVulgata\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nteve a independência de apontá-las, sem dúvida inteiramente\nconvencido de que um conhecimento mais puro haveria de fomentar e\nfavorecer o cristianismo. Até o momento em que questões de\ninterpretação serviram para alimentar outros ressentimentos e\ndissensões, transformando-se em disputas literais. Acusado de “botar\no ovo que Lutero chocou”, mas sem jamais ter aderido à Reforma,\nErasmo perderá não apenas patrocínios e amizades, mas também sua\nposição de pensador mais influente da Europa do Norte. A longa\ncrise enfrentada pela Igreja desde pelo menos o papado de Avignon, e\nalimentada pelos escândalos de Bórgias e Médicis, mais as\ncampanhas militares conduzidas pessoalmente pelo papa Júlio II,\nvia-se agora aprofundada por questionamentos sobre a correta\ntransmissão das Escrituras. Simonia e venda de indulgências,\nlicenciosidade e envenenamentos, alianças e traições políticas\npodiam ser tomadas como coisas circunstanciais, de certa forma\nexternas à Igreja. Mas apontar imprecisões no Evangelho mesmo, ou\npelo menos na forma como ele vinha sendo transmitido desde os tempos\npatrísticos, foi como inocular uma gota de veneno que, de dentro,\natuou para enfraquecer um organismo que retirava sua força\nprecisamente do fato de ser guardião de uma Verdade revelada. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\u003cb\u003eChristum\nex fontibus praedicare\u003c/b\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tErasmo\nfoi o principal nome de uma corrente de humanistas que, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003einspirados\npelo movimento de retorno às fontes da Renascença, aplicaram os\nmesmos critérios da crítica textual aos textos cristãos.\nEstudiosos das línguas bíblicas originais, “redescobriram o\nEvangelho como haviam redescoberto a Ilíada” (Hilar, 2002, p. 72).\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eEsse\nmovimento havia começado com Lorenzo Valla, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003ethe\nmaster of humanist technique, the great philologist of his time\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n(Levine, 1997, p. 575). Este, com suas \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eAdnotationes\nin Novum Testamentum\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n(1449), aproximou-se do texto bíblico como de um monumento\nliterário, não sagrado; suscetível, portanto, de interpretação,\ne não algo intocável. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eErasmo,\nque havia preparado uma edição das \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eAdnotationes\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nde Valla em 1505, preparou, em 1516, sua primeira edição do \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eNovo\nTestamento\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nem grego \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003ekoiné\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\ncom o texto latino ao lado, o que, então, constituía uma novidade\nabsoluta. A essa edição crítica, estabelecida a partir de quatro\ncódices em grego e em latim, e “seguramente não uns quaisquer,\nmas os mais antigos e os mais corretos” (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003ein\nconsilium complurimus utriusque linguae condicibus, nec iis sane\nquibuslibet, sed vetustissimis simul et emendatussimis\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e),\ncomo afirma no Prefácio a Leão X, deu o nome de \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eNovum\nInstrumentum omne\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\u003ca name\u003d\"_Hlk68006219\"\u003e\u003c/a\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eEm\ncolunas lado a lado, o original grego funcionava como autenticação\ne justificação da tradução latina proposta por Erasmo, que,\nassim, atrevia-se a corrigir a \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eVulgata\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nde Jerônimo, seu modelo e predecessor, com “modificações\nchocantes” (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003esconvolgenti\nmodifiche\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e)\n(Biagioni, 2012, p. 13). Assim como mais tarde defenderá que sua\nimitação anticiceronianista era a realmente ciceroniana, por seguir\nCícero quanto ao espírito, aqui atreve-se a fazer exatamente o\nmesmo que Jerônimo havia feito: retornar aos originais e tornar a\nbíblia acessível para seus contemporâneos. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eAo\nmesmo tempo, Erasmo realizou uma grandiosa empresa editorial,\npublicando as obras de muitos Pais da Igreja (Jerônimo, Orígenes,\nHilário, Agostinho, Crisóstomo, Ambrósio, Cipriano), as \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eParáfrases\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003edo\nNovo Testamento e um comentário aos Salmos. Fiel a seus princípios\nhumanísticos, sua confiança em que vivia em uma nova Idade de Ouro,\ncom a fusão do melhor da cultura greco-latina com o cristianismo,\nera então total. Mas se sua intenção não era senão restaurar os\ntextos e renovar a piedade, o fato é que tal abordagem, se\nfilologicamente justificável, era, por outro lado, potencialmente\nperigosa e subversiva, do ponto de vista da defesa de toda uma\nestrutura cujo fundamento era o conjunto de textos autoritativos\nchamado \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003ecorpus\nchristianum\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eCom\nsua edição revista do \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eNovo\nTestamento\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\na \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eunanimitas\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nse algum dia existira, foi quebrada. Desde a primeira edição do\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\nNovum Instrumentum\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nem 1516, Lutero havia declarado guerra a Roma com suas 95 Teses, de\n1517. Se Erasmo não rejeitaria a autoridade da Igreja, a fim de não\nromper a unidade da Europa cristã, outros, alimentados por seus\nescritos, o fizeram. A Reforma se serviu largamente de\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nsuas críticas e sátiras, às superstições, às relíquias, às\nordens monacais e de seus ao papado guerreiro, alimentando, a\nprincípio, o sonho de que pudesse atraí-lo para suas fileiras.\nErasmo, porém, se negou sempre a aderir a este ou a qualquer outro\nmovimento, fazendo questão de sua neutralidade – a qual viria a\nser rompida depois com sua defesa do livre-arbítrio contra a\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\nsola fide\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nluterana. Ainda hoje, porém, afirma-se que Erasmo foi “um\nreformador que não quis ser um reformador”.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eO\ncosmopolitismo de Erasmo, que, segundo Teichman (1986, p. 7), é o\nreflexo da ideia de que a Igreja é universal, acima de qualquer\nnação ou poder nacional, já não pode se alimentar impunemente de\nrisos e sátiras. Com a Reforma, o “sonho do humanismo”, na\nexpressão de Francisco Rico (1993), representado pelo encontro da\ncultura greco-latina com o cristianismo, pela Europa unificada pelo\nirenismo e pela língua latina sob o lema \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003econcordia!\nconcordia! concordia!\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nruiu definitivamente. Onde ele esperava paz e concórdia, havia agora\nseparação; onde ele queria que o latim como língua universal,\npreparavam-se traduções da bíblia para as línguas vernáculas.\nTendo sido acusado de provocar a cisão, já não tinha posição\nindiscutível entre os católicos; tendo se negado a se juntar aos\nreformistas, foi chamado por Lutero de ser “homem de duas caras”.\nSeu velho adversário Girolamo Aleandro era agora inquisidor; sua\namada Basiléia, antes um oásis de tolerância, sucumbiu à\nviolência com Oecolampádio. Em 9 de fevereiro de 1529, a catedral\nda cidade foi atacada e imagens e altares foram destruídos; no dia\nseguinte, a missa foi proibida (Rodríguez, 2009, p. 574). O “sonho\ndo humanismo” dera lugar ao “inferno de Erasmo” (Barral-Baron,\n2014).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eMas\nas divergências por motivo de interpretação escriturística\nestavam longe de se esgotar.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"center\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eA\nReforma Radical\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eMilenarista,\nassociada a profetas místicos e enfática na questão do martírio,\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ea\nassim chamada Reforma Radical começou a se desenhar como movimento\nimediatamente em seguida ao cisma da Reforma, em terras reformadas.\nAlemanha, Suíça e Países Baixos enfrentavam ainda as resistências\nda adesão à Reforma quando tiveram de lidar com as reivindicações\ndos novos radicais, que se fixaram principalmente na recusa ao\nbatismo infantil. Considera-se que o primeiro rebatismo ocorreu em\n1525, ano em que também se estima que cerca de cem mil pessoas foram\nmortas na revolta político-religiosa conhecida como a Guerra dos\nCamponeses.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eSe a\nReforma ministerial está, desde sempre, associada a nomes da\nacademia universitária, como Melanchthon e mesmo Calvino, cuja\nprimeira obra havia sido um comentário sobre Sêneca, a Reforma\nRadical, com suas feições milenaristas e seu misticismo profético,\npoderia parecer mais próxima e herdeira dos movimentos populares\niletrados da Idade Média que do início da Idade Moderna. Nós,\nentretanto, consideramos que sua emergência é consequência do\nhumanismo, que, no entanto, foi colocado a serviço de uma\nhistoriografia cristã que os obrigava a tomar parte ou mesmo\nprovocar, literalmente, o esperado “tempo da restituição de todas\nas coisas”. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eA\ninterpretação radical é exatamente aquela que não teria sido\npossível antes do século XVI. Portanto, a Reforma Radical, em seus\nesforços para restituir o evangelho primitivo, era o mais moderno\nmovimento religioso naquele tempo.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eA\npalavra central dos radicais é, precisamente, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003erestitutio.\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eSua\nintenção era restaurar o cristianismo pela restauração do sentido\nprimitivo de cada palavra das Escrituras, corrigindo os abusos\nacrescentados pelo \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003ecorpus\nchristianum\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eToda\na Reforma restitucionista decorre, precisamente, do chamamento do\nretorno às fontes. Sua radicalização ocorreu porque, ali onde\nErasmo se deteve e fez concessões, os radicais tentaram impor sua\nleitura “purificada” das escrituras, com a qual investiram contra\ntodas as “novidades” introduzidas a partir de Niceia e pregaram o\nretorno a uma Igreja primitiva que acreditavam pura, pelo critério\nda antiguidade e da pureza das fontes.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tAssim,\nmais do que qualquer outra interpretação, a radical depende da\nleitura das escrituras. Não se trata, portanto, de um movimento\niletrado, mas precisamente aquele que mais esteve atrelado,\nessencialmente, a um conhecimento profundo das escrituras, por assim\ndizer, histórico e filológico, tal como aquele realizado por Valla\ne Erasmo. Apenas os radicais não eram eruditos de gabinete a serviço\nde casas editoriais, mas soldados da Verdade, empenhados em restaurar\nnão apenas o sentido primitivo das palavras, mas também a igreja\ntal como acreditavam que esta havia sido em tempos apostólicos. A\ndemocratização do livro ocasionou que, pela primeira vez na\nhistória, ler a Bíblia fosse possível para qualquer pessoa que\ndesejasse fazê-lo. E o choque entre o que essas primeiras gerações\nque realmente leram os Evangelhos e as práticas que encontraram no\n“mundo” é, em si mesmo, tema para estudo mais aprofundado.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tCom\ntodas as divergências que possam haver entre os diferentes grupos\nradicais, há concordância em que anabatistas, espiritualistas e\nracionalistas evangélicos (segundo classificação de Williams \u0026amp;\nMergal, 1957, pp. 19-20) compartilham o retorno à pureza original da\nigreja e dos evangelhos; a defesa do pacifismo de base evangélica,\nque Erasmo não havia se cansado de pregar sempre, e que retorna nos\nradicais a tal ponto que muitos proibiam o porte de arma até mesmo\npara autodefesa; e se foi a contragosto que Erasmo respondeu a\nLutero, depois de muita hesitação,  tendo elegido para isso aquele\ntema cuja recusa lhe parecia mais intolerável: a questão do\nlivre-arbítrio, contra a\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\nsola fide\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nprotestante, os radicais sempre afirmaram a importância do\nlivre-arbítrio, o qual poderia e deveria estar em cooperação com a\ngraça. À justificação pela fé contrapunham ainda a santificação\npelas obras de justiça, entre as quais ocupava lugar de destaque o\nmartírio.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eMas\nos pontos mais demolidores, e de maiores consequências, são\nTrindade e Batismo. Vindo da Espanha recém unificada sob os reis\ncatólicos e pátria da Inquisição, entra em cena então o\n“arqui-herege” Miguel Servet. Antitrinitário, antipedobatista,\nmilenarista e psicopaniquista, Servet é, ele mesmo, aquele cuja\ndoutrina é um verdadeiro catálogo de dissidências, ou, segundo\ndefinição de Friedman (1978), \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003ea\ncase study of total heresy\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nCom uma vida repleta de aventuras e reviravoltas, no entanto, sua\nbiografia e sua morte a fogo lento na Genebra de tende a sobrepujar\nsua obra, a qual, longe de ser o caos de que foi acusada por seus\ndetratores, oferece uma doutrina absolutamente lógica e dotada de\ncoerência intrínseca. Sistema que tem como ponto de partida a\nanálise filológica, o estudo das línguas bíblicas (ponto em que\nfoi ainda mais além que Erasmo, pois estudou também o hebraico) e a\ndefesa intransigente da dignidade humana.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eTrindade\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eA\ncontrovérsia trinitária, que havia fustigado a igreja em seus\nprimeiros séculos, retornou com o retorno às fontes da igreja\nprimitiva e com a aplicação da filologia humanística aos textos\nbíblicos. Se a Reforma ministerial não ousara tocar nesse dogma\nestabelecido ao custo da necessidade de sufocar tantas dissidências\ne heresias, coube ao radical Miguel Servet reavivar a polêmica.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ePalavra\njamais mencionada nas Escrituras, o dogma da Trindade teria, segundo\na Igreja, sua fundamentação em\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\num trecho cuja autenticidade foi colocada em dúvida por Erasmo: 1 Jo\n5, 7-8, o chamado \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003ecomma\njoanneum\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e:\n“há três que dão testemunho no céu, o Pai, o Logos e o Espírito\nSanto, e esses três são um”. Esse passo, prova de que a Trindade\nera conhecida e aceita já pelos apóstolos, Erasmo não o encontrou\nnos códices gregos mais antigos que consultou... Por conseguinte,\nchegou a excluí-lo das duas primeiras edições do seu \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eNovum\nInstrumentum\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\ncujo trabalho editorial era o resultado de seu comprometimento com o\nhumanismo renascentista (Levine, 1997, p. 574), ou seja, com o\ncritério filológico em primeiro lugar. Por esse motivo, foi acusado\nde arianismo por Diego López Zúñiga, com quem Erasmo virá a\nsustentar longa polêmica, e que o acusou o \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eBattavus\niste\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nde tomar o partido de Ário (Hillar, 2002, p. 8)\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote3sym\" name\u003d\"sdfootnote3anc\"\u003e\u003csup\u003e3\u003c/sup\u003e\u003c/a\u003e,\npor dizer que somente ao Pai as Escrituras atribuíam o nome de Deus\n(Chaparro Gómez, 2014, p. 168). A mesma acusação, e também a de\npelagianismo, lhe foi feita também por Edward Lee, então um obscuro\nestudante, que somente muito mais tarde, em 1531, viria a se tornar\narcebispo de York. Para o inglês, não apenas Erasmo era arianista\ncomo sua omissão do \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003ecomma\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nteria como consequência que “o mundo seria de novo atormentado\npela heresia, cisma, facção, tumultos, contendas e tempestades”\n(Bainton, 1969, p. 143).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eUm\ndos correspondentes de Erasmo, Paulus Bombasius, enviou a ele\nextratos do manuscrito do Vaticano para que o holandês verificasse a\npresença desse passo, mas confirmou-se sua a ausência... Porque\n“Summa nostrae religionis pax est et unanimitas”, contudo, e,\nsegundo Alcalá (1980, p. 149, nota 100), “por mejor consejo”,\nele acabou por ceder e readmitir \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eo\ntrecho apócrifo\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ena\nterceira edição, em 1522\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nquando lhe foi apresentado um manuscrito, claramente falsificado, que\no continha.\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nSe e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ele\no restaurou, foi por prudência, não por convicção (Levine, 1997,\np. 589).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\u003ca name\u003d\"_Hlk68007119\"\u003e\u003c/a\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eErasmo,\npois, preferiu a concórdia à evidência de que não havia, no\ncristianismo primitivo, nenhuma alusão à Trindade, dogma que, no\nmais, afirma estar entre aqueles sobre os quais é inútil debater\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e(Bainton,\n1969, p. 196), e, com sua aversão a disputas metafísicas, chegou\nmesmo a considerar a questão trinitária “indiferente”\n(Biagioni, 2012, p. 14)! Isso porque, para ele, era melhor confessar\nignorância acerca de temas metafísicos a impor uma visão à custa\nde tumultos. Para Levine (1997, p. 590), Erasmo não queria deixar de\nsuspeitar do \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003ecomma\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nmas, ao mesmo tempo, não gostaria de causar nenhum dano à\nortodoxia. De qualquer forma, confrontado com as consequências das\npolêmicas dogmáticas, já então não apenas intelectuais, ele\npreferiu ceder a alimentar maiores dissidências.  \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eMas\nele já havia ensinado àqueles que não estariam dispostos a ceder\ncomo e onde investigar.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eOutro\nescândalo - talvez o maior - em que ele se envolveu foi sua tradução\nde \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Symbol, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eLogoz\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\npor \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eSermo\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\ne não por \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eVerbum\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e:\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003ein\nprincipio erat sermo\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nSua justificativa era de que \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eVerbum\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ndesigna uma palavra isolada, e, assim, não convém. Além disso, é\npalavra de gênero neutro, ao passo que o \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Symbol, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003elogoz\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\né, à semelhança do Pai, masculino; o termo mais fiel seria \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eoratio\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nque, depreende-se, Erasmo teria descartado por ser palavra feminina\n(Chomarat, 1981, p. 41); \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003esermo\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nsendo masculino, é melhor que as outras opções. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eA\nideia de Erasmo é, pois, a de que aquilo que nos é dado ver do Pai\né seu discurso, ou seja, o mundo, a criação. Isso porque a\nretórica de Erasmo se constrói a partir da conformidade entre o\ndiscurso e seu enunciador. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ePara\nele, é necessário que a linguagem seja a manifestação consequente\ndo interior, um falar de dentro para fora. Como um \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003especulum\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\npois, o discurso revela tudo aquilo que o orador é. Vê-se aqui uma\nimplicação importante em sua opção por \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eSermo,\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eem\nvez de \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eVerbum\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nCom \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003esermo\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nque significa “conversação” (ou seja, algo que vai se\nconstruindo entre dois interlocutores), agrega-se a ideia de que o\ndiscurso se estende no tempo, vai sendo por assim dizer desenvolvido,\ne não pode prescindir do interlocutor. Está implícita aqui a ideia\nde que é imprescindível que o homem leia o livro da Criação para\nque esse \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003esermo\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nse produza eficazmente, o que pressupõe a participação humana e\naté, de certa forma, sua colaboração. Como nos diz Jarrott (1964,\np. 35), a opção de Erasmo não era apenas linguística, mas antes\nmostrava uma atitude humanística com relação à palavra. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eUma\nvez mais, Erasmo se viu obrigado a defender sua tradução. Entre\nseus argumentos, interessa-nos verificar que sua preocupação é com\na correção e a pureza das fontes, não com a pregação da Palavra\n(Jarrott, 1964, p. 39). Seus fundamentos eram filológicos (nesse\nsentido, “científicos”, ou seja, laicos), e sua proposta fora\nfeita \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003epriuate\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\npara ser discutida entre especialistas, não para a \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eplebecula\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ePara\num homem considerava \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003ebarbari\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\naqueles que sabiam mal o latim e se opunham ao aprendizado dos\nclássicos antigos, a \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eplebercula\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ncertamente se constituía daqueles que, sem possuir o conhecimento do\ngrego e do latim, e sem treinamento teológico, se aventurassem a\nespecular sobre temas que pudessem levar a dissensões e, assim,\ncolocar em perigo as sonhadas \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003econcordia\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ne \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eunanimitas\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eIsso\nfoi feito por um jovem de dezenove anos. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eEm\n1531, Miguel Servet publica \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDe\ntrinitatis erroribus libri septem\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nNesse livro incendiário, em que contrapõe \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003esophistae\nscholastici\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\na passos bíblicos, demonstra grande familiaridade com as\ncontrovérsias trinitárias, com a patrística, com as línguas\nbíblicas. Nesse quesito, Servet foi ainda mais erasmiano que Erasmo,\ne, tendo estudado também o hebraico, estende suas interpretações\nfilológicas também ao Antigo Testamento, incluindo, por exemplo, o\ntermo \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eelohim\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nque é plural.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tO\nlivro tem como ponto de partida o critério linguístico-filológico\npara a análise das escrituras. Servet, “ao perscrutar os santos\narcanos” (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003einscrutandis\nsanctis arcanis\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e),\nverificou que deveria começar pelo começo (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eexordiendum\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e),\nou seja, pela marca textual que comprova que Jesus é homem, ou seja,\npelo pronome demonstrativo (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003epronomine\ndemonstrante\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e).\nÉ a partir daí que Servet desenvolve toda a sua ideia de Trindade:\no pronome \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eille\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\naponta para um homem, visível, real, o qual “em primeiro lugar, é\nJesus Cristo; em segundo lugar, é o filho de Deus; em terceiro\nlugar, é Deus” (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eprimo\nhic est IESVS CHRISTVS. Secundo, hic est filius Dei. Tertio, hic est\nDeus\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e).\nSua argumentação é validada por critérios gramaticais: os\npronomes, que apontam para um homem real; o fato de Tertuliano ter\nrealizado “uma diligente investigação sobre o vocábulo Cristo”\n (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003ediligenti\nde uocabulo CHRISTVS, facta inquisitione\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e);\n“a expressão hebraica filho do homem” (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003ehebraico\nidiotismo, filius hominis\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e);\no sentido original (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003erationem\nuocabuli\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e)\ndo termo “cristo”, ou seja, “ungido”; as coisas que nos são\nensinadas pelas “autoridades da Sagrada Escritura” (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eScripturae\nSacrae authoritatibus\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e);\ne os sentidos originais de termos hebraicos e gregos, tal como\nentendidos e ensinados pela Patrística primeva.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eSem\nentrar em questões teológicas, de que já tratamos longamente em\noutras partes\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote4sym\" name\u003d\"sdfootnote4anc\"\u003e\u003csup\u003e4\u003c/sup\u003e\u003c/a\u003e,\ninteressa-nos a informação de que Servet teria se dirigido a\nBasileia, em 1530, em busca do próprio Erasmo. Este, no entanto,\nhavia deixado a cidade às pressas alguns meses antes, quando \nOecolampadio e seus homens haviam imposto a Reforma e vandalizado\nigrejas.\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #141414;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan style\u003d\"background: #fefefe;\"\u003e\nServet teria mesmo seguido Erasmo até Freiburg, mas o holandês se\nrecusou a recebê-lo (Bietenholz 2008, 35–39). \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eBiangioni\n(2012, p. 119) chega a afirmar que seus “erros da Trindade”\n“criaram profundos dissabores”, “tanto que o próprio Erasmo,\navisado, preferiu evitar encontrá-lo”.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: #141414;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan style\u003d\"background: #fefefe;\"\u003eO\nque podemos saber com certeza é que Erasmo \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eenfrentava\nentão grandes problemas. Nesse mesmo momento em que havia tido de\ndeixar Basileia às pressas, estavam sendo gestados os ataques\nfrontais de Scaliger, a pretexto da controvérsia ciceroniana, quando\naté mesmo o segredo que envolvia o nascimento de Erasmo foi revelado\nda forma menos respeitosa\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote5sym\" name\u003d\"sdfootnote5anc\"\u003e\u003csup\u003e5\u003c/sup\u003e\u003c/a\u003e.\nTendo perdido o patrocínio de mecenas importantes, e acusado por\nambos os lados de traidor, é bem possível que, entre seus vários\nproblemas daquele momento, o já sexagenário Erasmo tenha tido em\nsuas mãos uma carta do adolescente Servet, que era o tipo de pessoa\nque sem dúvida teria tomado a iniciativa de entabular\ncorrespondência com o “príncipe dos humanistas”, com a intenção\nde fazê-lo legitimar o antitrinitarismo ou o antipedobatismo. Se\nisso de fato aconteceu, Erasmo respondeu com o mesmo silêncio com\nque vinha distinguindo os vários debatedores que tentavam então\nenredá-lo nesta ou naquela posição. Mas é fato que ele tomou\nconhecimento do \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003elibellus\nde tribus personis\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nde cuja publicação se queixa em carta a Bucer de \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e2\nde março de 1532 (Allen, Epístola 2615). Nessa carta, Erasmo admite\n(\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003efateor\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e)\nque está contando coisas de que ouviu falar (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eaudita\nnarrare\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e),\nmas que as ouviu de fontes fidedignas (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eoptima\nfide preditos esse\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tSabe-se\ncom segurança, pois, que Erasmo pelo menos “ouviu falar” do\n“livrinho” de Servet, e que este o preocupou, sobretudo porque\nqueriam sua adesão, uma vez que ele teria de “assinar em baixo”,\nse “alguma vez desse seu nome” (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003esubscribendum\nesset, si semel dedissem nomen\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e).\nO ponto é que, se queriam que ele se filiasse a uma ideia, é\nprecisamente porque a apresentavam como herdeira sua. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eÉ\npossível, porém, que Erasmo estivesse muito bem informado a\nrespeito do que estava acontecendo em Basileia, pois sabia até mesmo\nque uma nova edição desse livro seria permitida, se o autor\nquisesse corrigir alguns poucos pontos (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003edenuo\nBasileae excuderetur, si pauca quedam corrigere uoluisset\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e).\nDe fato, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eem\n1532, Servet publica outro livro, o qual deveria ser uma retratação,\ncertamente exigida por Oecolampádio, em cuja casa o jovem espanhol\nencontrava-se hospedado: \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDialogorum\nde Trinitate libri duo\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nMas, se ele se justifica por seu livro de estreia, é apenas porque\nconfessa sua imperícia no latim. Longe de retirar o que havia\nafirmado, acrescenta ainda mais e maiores motivos de escândalo.\nImportante ainda notar que ele usou aqui o formato do diálogo\nsocrático ou filosófico, gênero de predileção de humanistas,\namplamente praticado por Erasmo. Este era o método preferido e mesmo\ntípico para os tratados didáticos, e de seu uso podemos depreender\nque Servet, aos vinte anos, está se propondo a ensinar a Trindade,\nusando como método educativo a aplicação da filologia e da crítica\nhumanísticas aos textos bíblicos e patrísticos.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eTendo\ncausado uma tempestade com esses livros, Servet, que já não podia\npermanecer em terras reformadas, mas tampouco podia voltar para as\ncatólicas, acabou por assumir um pseudônimo sob o qual viverá na\nFrança por mais de vinte anos. Sob a persona de Michel de\nVilleneuve, viverá doze anos em Vienne, na França. No palácio-sede\ndo Arcebispado, em aposentos contíguos àqueles do arcebispo Pierre\nPalmier, de quem era médico, redige secretamente o livro\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eChristianismi\nRestitutio\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nque virá a ser considerado o mais herético de todos os tempos e\nmotivo de sua condenação à morte em fogo lento em Genebra, na\nprimeira fogueira por heresia em terras reformadas, em 1553.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; margin-top: 0.42cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eNesse\nlivro, publicado de forma anônima e clandestina, Servet parte dos\nmesmos pressupostos e usa a mesma argumentação a respeito da\nTrindade, ainda que enriquecida e aprofundada por estudos e leituras.\nSem nos determos em temas exaustivamente estudados por nós em outras\npartes, baste-nos apontar que, para ele, não havia distinção\nessencial entre as pessoas Trindade, mas apenas de modo. Se as\ndistinções entre as pessoas se dessem \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eessentialiter\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nnon \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003epersonaliter\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\na conclusão é a de que haveria três deuses. Segundo Bainton (1962,\np. 151), esta é a conclusão a que chegou Erasmo, “de acordo com a\nlógica dialética”. Se ele não o proclamou abertamente, é porque\n“to announce that to the untutored would give great offense”\n(Dibb, 2005, p. 116). \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eBatismo\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eTambém\na defesa do batismo adulto, longe de ser o \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003efuror\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nde que falava Calvino, era, antes, a consequência absolutamente\nlógica do fato de que não há referência à prática do batismo\ninfantil nos códices mais antigos da Igreja primitiva. A única\nconclusão possível para um investigador dos textos antigos,\nportanto, só pode ser a de que esse costume havia sido incorporado\naos sacramentos posteriormente. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eMais\numa vez, foi a interpretação de Erasmo que deu respaldo àquilo que\ndeveria surgir como um revivescer de antigas heresias.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eEm\nsua \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eParáfrase\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003edo\nEvangelho de Mateus, de 1522, Erasmo havia comentado “a grande\ncomissão”, “ide e fazei discípulos em todas as nações,\nbatizando-os”, segundo o critério linguístico que aplicava a\ntodas as exegeses. A partir daquilo que estava escrito, depreende-se\nclaramente que Jesus enviara seus discípulos para que, primeiro,\nconvertessem os povos e, em seguida, os batizassem. O batismo,\nportanto, deve vir depois da instrução nos preceitos da fé e,\nsendo assim, para adultos. Este era, diz, a prática descrita nos\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eAtos\ndos Apóstolos\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eNesse\nprefácio a esse seu comentário a Mateus, Erasmo ainda diz que,\ntendo atingido a idade da razão, as crianças deveriam ser\nperguntadas se concordam com aquilo que foi prometido em seu nome\nquando de seu batismo (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003einterrogentur\nratumne habeant\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e).\nEm outras palavras, o holandês está admitindo que a vida cristã\nque, como reiterou tantas vezes, não depende de cerimônias\nexteriores, mas da vida interior, espiritual, não pode se basear em\num rito levado a efeito por outrem em lugar de uma criança\ninconsciente, mas antes de uma escolha, feita de maneira totalmente\nvoluntária, após aprendizado e conversão.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eEm\numa de suas muitas sátiras contra as convenções e superstições,\nErasmo investe contra o ritual batismal no colóquio \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eConvivium\nreligiosum\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e:\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.28cm; margin-left: 2.5cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eIn\nbaptismo quanta religione repraesentatur prisci ritus Ecclesiae?\nCommoratur infans extra fores templi, peragitur exorcismus, peragitur\ncathecismus, suscipiuntur vota, abjuratur Satanas cum pompis et\nvoluptatibus suis; tandem ungitur, consignatur, salitur, tingitur:\ndatur negotium susceptoribus, ut puerum curent instituendum. Illi\ndato nummo redimunt libertatem. Et iam puer Christianus dicitur, et\nest aliquo modo.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eCom\nbase nesses questionamentos, que Erasmo jamais pretendeu levar\nadiante, deu-se, segundo Friesen (1998), a rejeição do batismo\ninfantil pelos anabatistas suíços. Pelos mesmos argumentos,\napoiados no mesmo texto, o holandês Menno Simons defende o batismo\nadulto, assim como o alemão Balthasar Hubmaier, o qual havia mesmo\nsido recebido por Erasmo na Basileia, em 1522.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eEm\nsua biografia clássica de Erasmo, Johan Huizinga (1952, p. 177)\nconclui que o grupo a que Erasmo mais era afim era o dos anabatistas.\nTambém Bainton (1969, pp. 261-262), tendo considerado a \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eParáfrase\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nde Mateus como prova da simpatia de Erasmo pelos anabatistas, uma vez\nque este chegou a conclamar a um segundo batismo, ainda que\nespiritual. Já em sua época amigos seus o haviam advertido de que\nparecia estar perigosamente próximo a esse grupo, e o próprio\nLutero já havia descrito o humanista holandês como “um\nanabatista” (Allen, epístola 2936: 388). \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eMais\numa vez, Erasmo não levou adiante, até as últimas consequências,\no que havia insinuado. Outros, porém, o fizeram. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eServet,\nconsiderado por Calvino um dos grandes nomes dentre os “catabatistas”\ne mesmo “a grande glória dessa tribo” (Gamble, 1992, p. 10),\nconclui, tendo apresentado vinte argumentos contra o pedobatismo e,\nem seguida, vinte e cinco razões por que advoga o batismo adulto,\nque \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003ein\npaedobaptismo nulla spiritualis ecclesia colligitur, sed chaos\nBabylonicum\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.(\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eChristianismi\nRestitutio\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\np. 572).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eSeus\nataques contra a prática do batismo adulto resultam precisamente de\numa profunda investigação das fontes e de um anseio de retornar ao\ncristianismo primitivo, ou seja, do mesmo procedimento que o levou a\nrechaçar o papado. Seu discurso é, pois, virulento, mas de forma\nalguma incoerente. Interessante ainda observar que, ao citar Irineu\npara validar suas críticas ao pedobatismo, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eServet\nusa a edição de Erasmo de \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eAdversus\nHaereses\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nna qual se listam os abusos batismais já em tempos primitivos.\nPodemos imaginar o que Erasmo teria pensado a respeito, ao editar o\nlivro...\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eO\nbatismo adulto necessariamente levava ao rebatismo, uma vez que os\nradicais não aceitavam a cerimônia realizada quando eram bebês,\npor membros de uma igreja que consideravam corrupta e afastada de\nCristo desde que, sob Constantino em Nicéia, havia se unido ao poder\ntemporal. Por esse motivo, foram perseguidos e sofreram verdadeiro\nextermínio em massa. Alguns foram barbaramente torturados e\nexecutados exemplarmente. A maioria, porém, teve pés e mãos atados\nantes de ser atirada nos rios para sofrer morte por afogamento. A\nessa penalidade, autoridades civis e eclesiásticas deram o nome\nirônico e perverso de “terceiro batismo”. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"center\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eConclusão\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eDentre\ntodos os fatores que possam ter contribuído para a quebra da unidade\nda Igreja em um século de crises e rupturas como o XVI,\ninteressou-nos aqui especialmente um que a corroeu de dentro, tendo\ncomo instrumento apenas a intenção de purificar o cristianismo: os\nestudos filológicos de humanistas como Erasmo, que puseram à prova\nnão apenas a autoria de textos até então tidos como legítimos,\nmas também, e principalmente, a tradução da \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eVulgata\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\npara o latim, com tudo o que possíveis equívocos de Jerônimo\npossam ter causado em termos de interpretação. Edições de\nescritos até então desconhecidos de Patrística, estudos\naprofundados nas línguas bíblicas originais e, especialmente, o\nresgate da Antiguidade como princípio de veracidade e autoridade\nformaram como que o pano de fundo para o desmoronamento de uma Igreja\napoiada sobre pressupostos cujo questionamento começava então a ser\nautorizado por novos critérios de julgamento. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eErasmo\nfoi o grande nome do humanismo cristão. Sob sua pena, fizeram-se\nedições críticas não apenas de autores da Patrística, mas também\nrevisões da \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eVulgata\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nde Jerônimo. Esse trabalho, que ele realizou como\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\ngrammaticus\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nteve, no entanto, profundas repercussões em uma Igreja já em crise\npor sucessivos escândalos e guerras. Assim, a obra de Erasmo como\nque pavimentou o caminho para aqueles que precisavam de munição\ncontra o papado. Se Erasmo jamais teve nenhuma intenção cismática,\ntendo mesmo verdadeira aversão a discórdias que pudessem turbar a\nunidade da cristandade, outros, leitores seus, não pareciam\ndispostos a se deter diante de seus escrúpulos. Para esses, a Igreja\nprecisava ser purificada (Reforma ministerial) ou pura e simplesmente\ndestruída, para a implantação da comunidade dos justos na terra\n(Reforma Radical).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\u003ca name\u003d\"_Hlk68005906\"\u003e\u003c/a\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eAssim,\na Contra-Reforma, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003esignificativamente,\ncolocou toda a obra de Erasmo no \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eIndex\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nde 1559, e essa proibição foi só em pequena parte sendo atenuada\nsucessivamente (Biagioni, 2012, p. 9). Da mesma forma, o Concílio de\nTrento (1542-1564) declara a \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eVulgata\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n“autêntica”, ou seja, a reafirma como autoridade.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eErasmo,\ncujo lema era \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003econcedo\nnulli\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\npagou o preço de seu não engajamento na Reforma. Aqueles que\nradicalizaram seus ensinamentos, por sua vez, pagaram o preço de seu\ncomprometimento. Miguel Servet foi queimado em efígie pela\nInquisição católica, de que conseguiu escapar pulando o muro da\nprisão, para ser queimado vivo com linha verde em outubro de 1553 na\nGenebra calvinista, por interferência direta de Calvino em seu\njulgamento. Dos mil exemplares que havia encomendado com recursos\npróprios de sua\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\nRestitutio\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\nrestaram apenas três.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eMas,\njá em meados de 1554, um panfleto anônimo começa a circular por\nGenebra. Com o título de \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eContra\nlibellum Calvini in quo ostendere conatur Haereticos iure gladii\ncoercendos esse\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\né uma refutação em regra ao livro que Calvino havia escrito para\njustificar a execução de Servet. Esse diálogo, de autoria do\nhumanista e helenista Sebastien Castellión, é hoje reconhecidamente\na primeira manifestação na Europa cristã a favor da liberdade de\npensamento e de escolha em questões de religião. Castellión, que\nredigiu também outros livros a favor da tolerância, foi o\nprecursor, em mais de dois séculos, da \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDéclaration\ndes droits de l´homme\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nestabelecida na Revolução Francesa e precede em 400 anos a\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDeclaração\nUniversal dos Direitos do Homem\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nproclamada em 1948 pelas Nações Unidas, cujo artigo 18 garante que\n“todo homem tem o direito à liberdade de pensamento, consciência\ne religião”. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eComo\nos humanistas bem sabiam, as ideias e as palavras que as expressam\ntêm história. A transposição da religião para a esfera do foro\níntimo, contanto que a paz social seja mantida pela convivência das\ndiferenças, é herança de Erasmo. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eBibliografia\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eALLEN,\nP.S. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eOpus\nepistolarum Erasmi\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nTomus IX.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eDES.\nERASMI ROTERODAMI \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eCOLLOQUIA:\nCum notis selectis variorum.\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nAccurante Corn.Schrevelio. Ex officina Hackiana, 1664.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\u003ca name\u003d\"_Hlk70284786\"\u003e\u003c/a\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eSERVETUS,\nM. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eChristianismi\nRestitutio\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nFrankfurt: Minerva, 1966 (ed. Fac-simile da de von Murr, de 1790).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\u003ca name\u003d\"_Hlk70284848\"\u003e\u003c/a\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e______________.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDe\ntrinitatis erroribus libri septem\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nFrankfurt: Minerva, 1965 (ed. Fac-simile da original, de 1531).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e_______________.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDialogorum\nde trinitate libri duo\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nFrankfurt: Minerva, 1965 (ed. Fac-simile da original, de 1532).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eBibliografia\ngeral\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eALCALÁ,\nÁngel. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eIntroducción\na la tradución de la Restitución del Cristianismo\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nMadrid: Fundación Universitaria Española, 1980.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eATHAYDE,\nEmmanuel (org.). \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eErasmo\nde Roterdã e a sua contribuição para a Reforma protestante\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nSão Paulo: Reflexão, 2017.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eBAINTON,\nRoland. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEarly\nand Medieval Christianity\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nBoston: Beacon Press, 1962.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e_______________.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eErasmus\nof Christendom\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nNew York: Charles Scribner´s Sons, 1969.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e________________.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eHunted\nheretic: the life and death of Michael Servetus, 1511-1553. \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eRhode\nIsland: Blackstone Editions, 2005 (first edition: 1953).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eBARRAL-BARON,\nMarie. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eL´enfer\nd´Érasme. L´humanisme Chrétien face à l´histoire\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nGéneve: Droz, 2014.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eBIAGIONI,\nMario \u0026amp; FELICI, Lucia. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eLa\nRiforma radicale nell´Europa del Cinquecento\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nRoma-Bari: Editori Laterza, 2012.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eBIETENHOLZ,\nP.G. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEncounters\nwith a Radical Erasmus. Erasmus´ work as a source of Radical thought\nin Early Modern Europe.\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nToronto: University of Toronto Press, 2009.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eBOURDON,\nÉtienne. “Temporalities and History in the Renaissance”. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eIn\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nJournal of Early Modern Studies, n. 6 (2017), pp. 39-60.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eCHAPARRO\nGÓMEZ, César. “Erasmo de Rotterdam y Diego López de Zúñiga:\nuna polémica áspera y prolongada”. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eIn\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nÁgora. Estudos Clássicos em Debate. 16. 2004, 157-187.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eCHOMARAT,\nJacques. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eGrammaire\net rhétorique chez Érasme. Tomes I et II.\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nParis: Les Belles Lettres, 1981.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eDAVIS,\nKenneth. R. “Erasmus as progenitor of Anabaptist Theology and\nPiety”, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eIn\n\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eMQR\nNo. 47, 1973.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eDIBB,\nAndrew M.T. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eServetus,\nSwedenborg and the nature of God\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nLanham \u0026amp; Oxford: University Press of America, 2005.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eFRIEDMAN,\nJerome. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eA\ncase study in total heresy\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nGéneve: Droz, 1978.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eGAMBLE,\nRichard (ed.) \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eArticles\non Calvin and Calvinism. Vol. V: Calvin´s opponents\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nNew York \u0026amp; London: Garland Publishing, 1992.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eHILLAR,\nMarian. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eMichael\nServetus. Intelectual Giant, humanist, and martyr\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nLanham \u0026amp; New York \u0026amp; Oxford: University Press of America,\n2002.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eHUIZINGA,\nJohan. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eErasmus\nof Rotterdam.\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nNew York: Phaidon Publishing Inc., 1952.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eJARROTT,\nC.A.L. “Erasmus “In principio erat sermo”: a controversial\ntranslation”. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eIn\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nStudies in Philology vol. 61, No. 1. University of North Caroline\nPress, 1964, pp. 35-40.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eLEVINE,\nJoseph M. “Erasmus and the problem of the \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eJohannine\nComma\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e”.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eIn\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nJournal of the History of Ideas. V. 58, No. 4. University of\nPensilvannia Press. Oct. 1997, pp. 573-596.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eRABAL,\nAna G. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDe\nTrinitatis Erroribus: una aproximación filológica a Miguel Serveto\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nVillanueva de Sijena: IESMS, 2005.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eRICO,\nFrancisco. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEl\nsueño del humanismo: de Petrarca a Erasmo\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nMadrid: Alianza Editorial, 1993.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eRODRÍGUEZ\nCAMPOS, William. “La Reforma protestante en Basilea”. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eIn\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nMiscelánea Comillas, vol. 67 No. 131, 2009, pp. 571-577.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eTEICHMAN,\nJenny. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003ePacifism\nand the Just War: a philosophical examination. \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eOxford:\nBlackwell, 1986.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eWILLIAMS,\nG.H. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eLa\nReforma Radical\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nCiudad del México: Fondo de Cultura Económica, 1983.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e_____________\n\u0026amp; MERGAL, Ángel M. (ed) \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eSpiritual\nand Anabaptist writers\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nPhiladelphia: The Westminster Press, 1957.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eWILLIAMSON,\nDarren T. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eErasmus\nof Rotterdam´s influence upon Anabaptism: the case of Balthasar\nHubmaier\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nThesis submitted for the degree of Doctor in Philosophy in the\nDepartment of History, Simon Fraser University, 2005. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cdiv id\u003d\"sdfootnote1\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote1anc\" name\u003d\"sdfootnote1sym\"\u003e1\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tPico della Mirandola, Oratio de hominis dignitate, de 1486. Uma\n\ttradução realizada por esta pesquisadora está em preparação\n\tpela Editora Ayiné.\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote2\"\u003e\n\t\u003cp align\u003d\"justify\" style\u003d\"line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003e\n\t\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote2anc\" name\u003d\"sdfootnote2sym\"\u003e2\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\t\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003ePor literatura entende-se, além\n\tdas belas letras, a historiografia, a filosofia, a retórica, a\n\toratória. Por clássica, entende-se greco-latina.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote3\"\u003e\n\t\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.28cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote3anc\" name\u003d\"sdfootnote3sym\"\u003e3\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\t\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eEm\n\t1521, Zúñiga publicou \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eAnnotationes\n\tcontra Erasmum Roterodamum in defensionem translationis Novi\n\tTestamenti\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e.\n\tEm 1522, publicou em Roma um panfleto contra Erasmo, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003eErasmi\n\tRoterodami blasphemiae et impietates nunc primum propalatae ac\n\tpróprio volumine alias redargutae.\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n\t \u003c/span\u003e\u003c/span\u003e\n\t\u003c/p\u003e\n\t\u003cp style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\t\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote4\"\u003e\n\t\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.35cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote4anc\" name\u003d\"sdfootnote4sym\"\u003e4\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\t\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eA\n\tdissertação de Mestrado desta pesquisadora, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e\u003ci\u003eO\n\tprograma de Miguel Servet para a Restituição do Cristianismo:\n\tTeologia e Retórica na Apologia a Melanchthon\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e,\n\tde 2001, e sua tese de Doutorado, \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e\u003ci\u003eEstratégias\n\tde construção e de legitimação do ethos na causa veritatis\u0026nbsp;:\n\tMiguel Servet e as polêmicas religiosas do século XVI\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e,\n\tde 2005, ambas apresentadas ao Programa de Pós Graduação em\n\tLetras Clássicas da Universidade de São Paulo, tratam\n\texaustivamente desses temas.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote5\"\u003e\n\t\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.35cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote5anc\" name\u003d\"sdfootnote5sym\"\u003e5\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\t\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eVer,\n\tpor exemplo, o capítulo desta pesquisadora \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e«\u0026nbsp;Erasmo\n\tsob ataque. As respostas de Scaliger e Dolet ao \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e\u003ci\u003eCiceroniano\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e\u0026nbsp;».\n\t\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e\u003cb\u003eIn\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e\n\tGP República das Letras (org.) \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e\u003ci\u003eVozes\n\tClássicas, Ecos Renascentistas: intertextualidade, epigrama,\n\tautores revisitados\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e.\n\tSão Paulo: Humanitas, 2017.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\t\u003cp style\u003d\"line-height: 100%; margin-bottom: 0cm;\"\u003e\u003cbr /\u003e\n\n\t\u003c/p\u003e\n\u003c/div\u003e\n\u003cp\u003e\u0026nbsp;\u003c/p\u003e"},"link":[{"rel":"replies","type":"application/atom+xml","href":"https://www.revistasisifo.com/feeds/5902989145046814574/comments/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"https://www.revistasisifo.com/2021/08/a-origem-humanistica-da-reforma-radical.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"https://www.blogger.com/feeds/1072695390919205880/posts/default/5902989145046814574"},{"rel":"self","type":"application/atom+xml","href":"https://www.blogger.com/feeds/1072695390919205880/posts/default/5902989145046814574"},{"rel":"alternate","type":"text/html","href":"https://www.revistasisifo.com/2021/08/a-origem-humanistica-da-reforma-radical.html","title":"A origem humanística da Reforma Radical:  Miguel Servet, leitor de Erasmo "}],"author":[{"name":{"$t":"carla vanessa"},"uri":{"$t":"https://www.blogger.com/profile/00885708202220293112"},"email":{"$t":"noreply@blogger.com"},"gd$image":{"rel":"http://schemas.google.com/g/2005#thumbnail","width":"32","height":"24","src":"//1.bp.blogspot.com/_Pv4oC_hV0oo/SW4tlHisWaI/AAAAAAAAAAY/IDRYPZqX6CA/S220-s32/MENINAS+033.jpg"}}],"media$thumbnail":{"xmlns$media":"http://search.yahoo.com/mrss/","url":"https://1.bp.blogspot.com/-eT_eRjg9olg/YQdN9WakLbI/AAAAAAAAB2M/oVDCQ6K_LDgw70zIfoD081chYd2-zIa1gCLcBGAsYHQ/s72-c/eliane.jpg","height":"72","width":"72"},"thr$total":{"$t":"0"}},{"id":{"$t":"tag:blogger.com,1999:blog-1072695390919205880.post-3727363470584983807"},"published":{"$t":"2021-08-01T23:29:00.002-03:00"},"updated":{"$t":"2021-08-01T23:44:22.690-03:00"},"category":[{"scheme":"http://www.blogger.com/atom/ns#","term":"Crítica"},{"scheme":"http://www.blogger.com/atom/ns#","term":"Destaques"}],"title":{"type":"text","$t":"Cicero Novus, de Leonardo Bruni:  De consulatu Ciceronis"},"content":{"type":"html","$t":"\u003cp\u003e\u0026nbsp;Revista Sísifo. N° 13, Janeiro/Junho 2021. ISSN 2359-3121. www.revistasisifo.com\u003c/p\u003e\u003cp\u003e\u0026nbsp;\u003c/p\u003e\u003cp\u003e\n\u003c/p\u003e\u003cp align\u003d\"center\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.42cm; margin-top: 0.85cm; page-break-after: avoid; page-break-inside: avoid; text-decoration: none;\"\u003e\n\u003cspan style\u003d\"color: #345a8a;\"\u003e\u003cspan style\u003d\"font-family: Calibri, serif;\"\u003e\u003cspan style\u003d\"font-size: large;\"\u003e\u003cb\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eCicero\nNovus\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e,\nde \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eLeonardo\nBruni\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e:\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"center\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.42cm; margin-top: 0.85cm; page-break-after: avoid; page-break-inside: avoid; text-decoration: none;\"\u003e\n\u003cspan style\u003d\"color: #345a8a;\"\u003e\u003cspan style\u003d\"font-family: Calibri, serif;\"\u003e\u003cspan style\u003d\"font-size: large;\"\u003e\u003cb\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDe\nconsulatu\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eCiceronis\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.42cm; margin-top: 0.85cm; page-break-after: avoid; page-break-inside: avoid; text-decoration: none;\"\u003e\n\u003cspan style\u003d\"color: #345a8a;\"\u003e\u003cspan style\u003d\"font-family: Calibri, serif;\"\u003e\u003cspan style\u003d\"font-size: large;\"\u003e\u003cb\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eTradução:\nAdriano Scatolin (DLCV/FFLCH/USP)\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\" style\u003d\"margin-right: 2.5cm;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eProfessor\nde Língua e Literatura Latina da Faculdade de Filosofia, Letras e\nCiências Humanas FFLCH/USP) desde 2003. Desde 2009 dedica-se à\npesquisa da obra retórica, oratória, epistolar e filosófica de\nCícero e à tradução de obras de autores vários (além do próprio\nCícero, Salústio, Horácio, Plínio, o Jovem, Quintiliano, Floro,\nEutrópio, Gabriele de' Mussis, o anônimo autor da \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003eCrônica\nda Primeira Cruzada \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003ee\nIsaac Casaubon).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp style\u003d\"text-align: center;\"\u003e\u0026nbsp;\u003c/p\u003e\u003cdiv class\u003d\"separator\" style\u003d\"clear: both; text-align: center;\"\u003e\u003ca href\u003d\"https://1.bp.blogspot.com/-dCKLMHW7dUc/YQdLxXeSDKI/AAAAAAAAB10/qoqwMpqZ0i0WNSAwn7sCqb7wPaxzE8xqgCLcBGAsYHQ/s537/adriano.jpg\" imageanchor\u003d\"1\" style\u003d\"margin-left: 1em; margin-right: 1em;\"\u003e\u003cimg border\u003d\"0\" data-original-height\u003d\"537\" data-original-width\u003d\"449\" height\u003d\"320\" src\u003d\"https://1.bp.blogspot.com/-dCKLMHW7dUc/YQdLxXeSDKI/AAAAAAAAB10/qoqwMpqZ0i0WNSAwn7sCqb7wPaxzE8xqgCLcBGAsYHQ/s320/adriano.jpg\" width\u003d\"268\" /\u003e\u003c/a\u003e\u003c/div\u003e\u003ca href\u003d\"https://drive.google.com/file/d/1t5GCgt2RWaaaficfxdPudOH30CedsKGT/view?usp\u003dsharing\" target\u003d\"_blank\"\u003ePDF\u003c/a\u003e\u003cp\u003e\u003c/p\u003e\u003cp style\u003d\"text-align: center;\"\u003e\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"text-align: center;\"\u003e\n\u003c/p\u003e\u003cp align\u003d\"justify\" lang\u003d\"en-US\" style\u003d\"margin-bottom: 0cm; margin-top: 0.85cm; page-break-after: avoid; page-break-inside: avoid; text-decoration: none;\"\u003e\u003ca name\u003d\"notaintrodutória\"\u003e\u003c/a\u003e\n\u003cspan style\u003d\"color: #345a8a;\"\u003e\u003cspan style\u003d\"font-family: Calibri, serif;\"\u003e\u003cspan style\u003d\"font-size: medium;\"\u003e\u003cb\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003eNota\nintrodut\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eó\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eria\u003c/span\u003e\u003c/span\u003e\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\"\u003e\u003cspan style\u003d\"color: #00000a;\"\u003eO \u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003ci\u003eCicero\nnovus\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e, de Leonardo Bruni\n(\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003ci\u003ec.\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e1370–1444),\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote1sym\" name\u003d\"sdfootnote1anc\"\u003e\u003csup\u003e1\u003c/sup\u003e\u003c/a\u003e\ncompletado em 18 de outubro de 1415,\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote2sym\" name\u003d\"sdfootnote2anc\"\u003e\u003csup\u003e2\u003c/sup\u003e\u003c/a\u003e\né uma tentativa de emulação da \u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003ci\u003eVida\nde Cícero\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e, de Plutarco.\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote3sym\" name\u003d\"sdfootnote3anc\"\u003e\u003csup\u003e3\u003c/sup\u003e\u003c/a\u003e\nEmbora siga de perto o texto plutarquiano em boa parte de sua\nbiografia, Bruni prima por uma criteriosa independência (observada\ntanto do ponto de vista retórico de sua escrita como do histórico),\npelo cotejo com outras fontes e o uso judicioso e equilibrado destas.\nDe fato, o autor faz uso direto de fontes primárias, como as cartas,\nos discursos e os diálogos de Cícero, bem como de obras históricas,\nque confronta com a narrativa de Plutarco, e ao mesmo tempo faz um\nuso seletivo de tais fontes, coerente com o teor laudatório de sua\nbiografia.\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote4sym\" name\u003d\"sdfootnote4anc\"\u003e\u003csup\u003e4\u003c/sup\u003e\u003c/a\u003e\nNo caso do recorte de nossa tradução, que consiste no relato do\nconsulado de Cícero, Bruni enriquece a descrição de sua campanha\neleitoral com a citação de uma carta a Ático datada de 65, ausente\nem Plutarco, em que o Arpinate cogita defender seu futuro adversário\nCatilina, a fim de atraí-lo para uma eventual aliança (13.3). Em\nseu conciso relato do debate senatorial que decidiu a sorte dos\nlíderes da conjuração de Catilina, Bruni diverge tanto de\nSalústio, sua fonte principal sobre a conjura, ao inserir a menção\nao discurso de Cícero (24.4), correspondente à segunda parte da\nquarta \u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003ci\u003eCatilinária\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote5sym\" name\u003d\"sdfootnote5anc\"\u003e\u003csup\u003e5\u003c/sup\u003e\u003c/a\u003e\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e,\nentre o discurso de César e o de Catão,\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote6sym\" name\u003d\"sdfootnote6anc\"\u003e\u003csup\u003e6\u003c/sup\u003e\u003c/a\u003e\ncomo da interpretação que Plutarco dá do posicionamento de\nCícero.\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote7sym\" name\u003d\"sdfootnote7anc\"\u003e\u003csup\u003e7\u003c/sup\u003e\u003c/a\u003e\nAo abordar o incidente ocorrido no último dia de seu mandato (Cícero\ndeveria fazer o usual discurso de despedida, na assembleia popular,\nmas fora impedido de fazê-lo pelo tribuno da plebe Quinto Metelo\nNepos, em represália pela execução dos líderes da conjuração,\nem 5 de dezembro), Bruni segue quase à letra as palavras de Cícero,\nem carta datada de cerca de 12 de janeiro de 62 (ou seja, escrita\npoucos dias depois do incidente), ao irmão de Nepos, Quinto Metelo\nCéler (27.3). Para exemplificar a gratidão demonstrada por Pompeu a\nCícero pela salvação de Roma, Bruni, em 28.2, parafraseia um\ntrecho do livro 1 do \u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003ci\u003eDe officiis\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e.\nO Aretino corrige, ademais, minúcias históricas, como a grafia e a\nidentidade de alguns conspiradores mais obscuros (19.1; 20.1). Isso\nnão o impede, porém, de ser mais impreciso do que sua fonte, como\nquando relata que foi por proposta de Catão que se conferiu o título\nde “Pai da Pátria\" a Cícero, sem precisar que isso se dera\nna assembleia popular, não no Senado, como fizera Plutarco (13.6).\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cspan style\u003d\"color: #00000a;\"\u003eEm\nparalelo com esse rigor histórico, Bruni atenta também à função\nretórico-persuasiva de seu recorte e das informações que\nseleciona, adequando-os ao caráter laudatório de sua biografia.\nNesse sentido, o autor assinala e endossa as justificativas e as\ndescrições do próprio Cícero para suas ações, ou, como diríamos\nmodernamente, aceita a versão ciceroniana dos fatos. Assim, em 13.1,\natribui à \u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003ci\u003eauctoritas\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\ncada vez maior do Arpinate a sua candidatura ao consulado,\npautando-se, pode-se conjecturar, em passos como o exórdio do\ndiscurso \u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003ci\u003eDe lege Manilia\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\n(1–3), em que Cícero busca amplificar justamente sua \u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003ci\u003eauctoritas\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\nperante o povo, reunido na assembleia popular, imediatamente após\nsua eleição para pretor, o último degrau da carreira política\nantes da magistratura suprema. Endossa a justificativa de Cícero\npara sua oposição à restituição dos direitos políticos dos\nfilhos dos proscritos de Sula (14.2) e à lei agrária do tribuno da\nplebe Servílio Rulo (15.5). Ao mencionar o consulado pela primeira\nvez, o biógrafo usa o superlativo \u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003ci\u003egloriosissimus\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\n(13.5), em sintonia tanto com o pensamento como com a elocução\nciceroniana (cf. também 16.1: \u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003ci\u003egloriosius\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e).\nBruni enfatiza a perspicácia e a sagacidade de Cícero na\ninvestigação dos rumores sobre a conjuração (17.3: \u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003ci\u003esagaciter\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e;\n\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003ci\u003ecomperit\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e,\nverbo que se tornara chacota já entre os contemporâneos de Cícero,\npor sua insistência na descoberta da conjura;\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote8sym\" name\u003d\"sdfootnote8anc\"\u003e\u003csup\u003e8\u003c/sup\u003e\u003c/a\u003e\n17.4: \u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003ci\u003ecustodie rei publice\nvigilantius incumbebat\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e; \u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003ci\u003ediligentia\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e;\n17.5: \u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003ci\u003enon minori astu\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e;\n18.2: \u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003ci\u003epresentiens\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e).\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003eMenciona duas vezes o episódio\ndo título de \u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003ci\u003ePater Patrie\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\n(13.6 e 26.3), mas omite o insulto de Catilina ao cônsul no Senado\n(20.4), que conhecia da \u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003ci\u003eConjuração\nde Catilina\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e, de Salústio, apenas\naludindo ao episódio. Observa que, ao agir por iniciativa própria,\natraiu todos os perigos sobre si mesmo, exatamente como Cícero\nfizera, ao (tentar) reescrever a história de seu exílio (17.4). O\nviés pró-Cícero também fica evidente na seleção e no recorte da\nmatéria. Assim, em 27.1, Bruni atribui toda a repercussão negativa\nsofrida por Cícero em virtude da repressão da conjura e da execução\nde seus líderes ao caráter de seus inimigos, mais precisamente, à\ninveja (decorrente da autoridade e influência atingida pelo\nArpinate) e à ambição. Com isso, ignora o fato crucial de que,\ntecnicamente, o cônsul, único responsável pelas medidas, a\ndespeito da recomendação do Senado, executara cidadãos romanos sem\noferecer-lhes a possibilidade de um processo legal — o que poderia\nmuito bem, como de fato aconteceu, dar margem à acusação de\nconduta autoritária e tirânica.\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote9sym\" name\u003d\"sdfootnote9anc\"\u003e\u003csup\u003e9\u003c/sup\u003e\u003c/a\u003e\nEm 28.2, descrevendo a relação de \u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003ci\u003eamicitia\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\nentre Cícero e Pompeu, Bruni dá crédito à versão pública\npropalada por Cícero, minimizando o distanciamento e a negligência\nde Pompeu no momento em que o Arpinate mais corria perigo de ser\nexilado, e ignorando a contrariedade que o ex-cônsul sentira pela\nrecepção gélida do general a uma carta aberta que lhe enviara, com\no relato de seus feitos, logo depois do consulado.\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cspan style\u003d\"color: #00000a;\"\u003eO\nresultado, de que o leitor de língua portuguesa tem aqui uma\namostra, é uma biografia mais precisa do que a de Plutarco no que\ntange a minúcias factuais e detalhes prosopográficos, e, ao mesmo\ntempo, verdadeiramente ciceroniana, em vários sentidos do termo:\npela escrita, com a apropriação de trechos das obras do Arpinate;\npelo endosso das justificativas de suas ações; pelas qualidades de\nestadista que lhe atribui; pela versão dos acontecimentos e,\nsobretudo, pela tomada de posição inteiramente favorável ao\nbiografado e, intimamente ligado a esta, o teor laudatório de toda a\nobra.\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"en-US\" style\u003d\"margin-bottom: 0cm; margin-top: 0.85cm; page-break-after: avoid; page-break-inside: avoid; text-decoration: none;\"\u003e\u003ca name\u003d\"atradução\"\u003e\u003c/a\u003e\n\u003cspan style\u003d\"color: #345a8a;\"\u003e\u003cspan style\u003d\"font-family: Calibri, serif;\"\u003e\u003cspan style\u003d\"font-size: medium;\"\u003e\u003cb\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003eA\ntradu\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eçã\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eo\u003c/span\u003e\u003c/span\u003e\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\"\u003e\u003cspan style\u003d\"color: #00000a;\"\u003ePara a\ntradução, servimo-nos do texto estabelecido por\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\nViti 2013 \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003epara a editora \u003c/span\u003e\u003cspan style\u003d\"font-variant: small-caps;\"\u003e\u003cspan style\u003d\"color: #00000a;\"\u003eutet\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e,\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote10sym\" name\u003d\"sdfootnote10anc\"\u003e\u003csup\u003e10\u003c/sup\u003e\u003c/a\u003e\naqui reproduzido. Seguimos a numeração d\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eos\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\nparágrafos da edição de \u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eBernard-Pradelle\n2008,\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote11sym\" name\u003d\"sdfootnote11anc\"\u003e\u003csup\u003e11\u003c/sup\u003e\u003c/a\u003e\nà qual acrescentamos subdivisões, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003epara\nfacilitar as citações e referências. As abreviaturas das obras\nantigas seguem as convenções do \u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003ci\u003eOxford\nLatin Dictionary\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e e do \u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003ci\u003eGreek-English\nLexicon\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e, de Liddell \u0026amp; Scott; as\ndas obras de referência modernas são discriminadas na bibliografia.\nTodas as traduções citadas nas notas são de nossa própria\nautoria, à exceção das citações da \u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003ci\u003eVida\nde Cícero\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e, tomadas à excelente\ntradução de \u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eVárzeas\n2012\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e. O título \u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003ci\u003eDe\nconsulatu Ciceronis\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e é uma inserção\nnossa.\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"en-US\" style\u003d\"margin-bottom: 0cm; margin-top: 0.85cm; page-break-after: avoid; page-break-inside: avoid; text-decoration: none;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" lang\u003d\"en-US\" style\u003d\"margin-bottom: 0cm; margin-top: 0.85cm; page-break-after: avoid; page-break-before: always; page-break-inside: avoid; text-decoration: none;\"\u003e\u003ca name\u003d\"textolatino\"\u003e\u003c/a\u003e\n\u003cspan style\u003d\"color: #345a8a;\"\u003e\u003cspan style\u003d\"font-family: Calibri, serif;\"\u003e\u003cspan style\u003d\"font-size: medium;\"\u003e\u003cb\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eTexto\nLatino\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"center\" lang\u003d\"en-US\" style\u003d\"margin-bottom: 0cm; margin-top: 0.85cm; page-break-after: avoid; page-break-inside: avoid; text-decoration: none;\"\u003e\n\u003cspan style\u003d\"color: #345a8a;\"\u003e\u003cspan style\u003d\"font-family: Calibri, serif;\"\u003e\u003cspan style\u003d\"font-size: medium;\"\u003e\u003cb\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"nl-NL\"\u003e[De\nconsula\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003etu\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\nCiceronis]\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003e15\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e.\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\n1. Sed cum iam auctoritatis in eo tantum esset, ut ad petendum\nconsulatum idoneus videretur, omni diligentia adhibita, ad petitionem\namplissimi honoris descendit. 2. Ardebat tunc maxime ambitio,\npetentibus simul nobilissimis viris P. Galba, L. Catilina, C.\nAntonio, Q. Cornificio. 3. Ciceroni vero in ea petitione varie spes\nvariaque consilia fuerunt. Nonnunquam enim Catiline magis adhesit,\neumque tunc iudicio impeditum defendere statuerat. Verba eius in\nepistola quadam ad Atticum ista sunt: “Ego de meis detractoribus\nscripsi antea diligenter. Hoc tempore Catilinam competitorem nostrum\ndefendere cogitamus. Iudices habemus quos volumus, summa accusatoris\nvoluntate. Spero, si absolutus erit, coniunctiorem illum nobis fore\nin ratione petitionis.” 4. Credo, nondum orta erat coniurationis\nsuspicio, que paulo post intellecta vel precipue suffragata Ciceroni\nputatur, quod eius prudentiam sufficere credebant ad omnia que\nimminere videbantur pericula propellenda. 5. Creatur itaque consul\nuna cum C. Antonio, M. Antonii oratoris filio. Hic est ille\ngloriosissimus consulatus, per quem Cicero pater patrie primus omnium\nRomanorum appellatus est, quam appellationem romani imperatores\npostea usurparunt. 6. Sed Ciceroni libera adhuc civitate, et non ab\nhoc vel illo adulatore sed ex sententia M. Catonis, hic tantus honor\naccessit.\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e1\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003e6.\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\n1. Prima eius industria circa depulsionem legis agrarie conspecta.\nNam res quidem Catiline ab initio consulatus in occulto adhuc\nmanebant. Ceterum magni dehinc motus in re publica parabantur. 2.\nEtenim proscriptorum dudum a Sylla filli ad honores restitui\npostulabant, non tam iniuste quam alieno tempore: et tribuni plebis\nob hec et alia legem promulgarant de decem viris cum imperio\ncreandis. 3. His quidquid publici erat agri per Italiam, Syriam,\nAsiam dividendi, delectus habendi, stipendia solvendi, in exilium\neiciendi potestas per legem dabatur. 4. Huic legi non solum plebs in\nspem novarum rerum erecta, verum etiam quidam amplissimi favebant\nviri, et in primis C. Antonius consul, sperans, si lex ferretur,\nfacile se unum ex decem viris futurum. Videbatur etiam de\nconiuratione que circunferebantur non invitus audire propter\nmagnitudinem eris alieni.\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e1\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003e7\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e.\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\n1. Igitur ad comprimendam hanc rei publice turbationem conversus\nCicero, ante omnia collegam a cupiditate rerum novarum retrahendum et\nsibi ac rei publice vindicandum ratus, repudiata Gallia provincia que\nsibi ultro delata fuerat, ut Macedonia Antonio decerneretur effecit.\n2. Sanato per hunc modum college animo et in suam voluntatem\ntraducto, iam posthac fortius rem aggressus tribunos plebis ferende\nlegis auctores in senatum vocatos sic fregit, ut vieti obmutescerent,\nnec respondere quicquam auderent. 3. Sed cum iidem tribuni paulo post\neum apud populum accusassent, et irritatis multitudinis animis in\ncontionem vocassent, nihilo magis deterritus, secutis patribus in\ncontionem descendit. 4. Ibi quanta fuerit in eo eloquentie vis\nmanifeste apparuit. Habita siquidem gravi oratione sic mentes hominum\nmutavit, ut plebs ipsa, deposita cupiditate, legem improbaret, et\nauctores omnino ferende desereret. 5. Per hunc modum lex agraria, que\nprimum a T. Graccho introducta, et per singulos fere annos\ntribunitiis furoribus et summis contentionibus agitata, patres et\nplebem assidue collidebat, per Ciceronis prudentiam et eloquentiam\nfacile sopita.\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e1\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003e8\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e.\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\n1. Huic egregio ac memorabili facto aliud longe gloriosius et\nmemorabilius adiunxit, pulso ex urbe Catilina et sociis deprehensis\natque necatis. Qua de re quia vulgaris historia est et ab optimis\nauctoribus diligentissime scripta, non erit mihi cure nisi pauca, et\nea ipsa que singulari aliqua notatione digna videbuntur, repetere. 2.\nConiuraverant contra rem publicam corruptissimi cives et sue amentie\nducem Catilinam habebant. Is enim cupiditate dominandi post L. Syllam\nincensus et iampridem quemadmodum rem publicam invadere posset\nmeditatus, omnes cuiusque generis homines, qui vel publice vel\nprivatim fortune infensi res novas optabant, in suam amicitiam\nfamiliaritatemque pellexerat. 3. Itaque omnes qui damnati iudiciis,\nqui ordinibus amoti, qui pro commissis iudicia formidabant, qui\npatrimonia absumpserant, postremo omnes perditos, infames, egentes,\naudaces, facinorosos ad se traxerat. 4. Inter hos erant senatorii et\nequestris ordinis complures et in primis P. Lentulus Sura, vir\npatricius ex gente Cornelia, qui post consulatum probri causa senatu\namotus fuerat. Preterea multi ex Syllanis militibus, qui, olim circa\nFesulas in colonias deducti, consumptis divitiis, pro novarum spe\nrapinarum bellum optabant. 5. Horum singulis Catilina et tandem\nuniversis in unum coactis animum suum aperuit, eosque cohortatus et\npremia pollicitus, statuerat una cum illis rem publicam occupare, et\ntrucidatis bonis et locupletibus, quorum auctoritas in re publica\nvalebat, sibi dominationem, illis magistratus, provincias, dignitates\narripere. Sed quo facilius ea patrare posset, consulatum petebat.\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e1\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003e9\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e.\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\n1. Fama iam quedam licet obscura vulgarat coniurationem magnam contra\nrem publicam esse initam, cedem ingentem parari: sed neque auctores\ncertos ea fama habebat, neque per quos homines ea pararentur\naperiebat. 2. Ceterum ea suspicio, ut supra diximus, petitioni\nCiceronis maxime profuit, quod eius prudentiam facile resistere posse\ntantis periculis arbitrabantur. 3. Igitur ab initio consulatus sui\nfamam coniurationis sagaciter obsecutus, ubi ex Fulvia muliere nobili\nortam comperit, per eam ad se clam accitam multa pollicendo effecit\nut Q. Curius Fulvie amator, qui unus ex coniuratis erat, totam sibi\nconiurationis seriem et omnia Catiline consilia proderet. 4. Quibus\nper hunc modum cognitis, custodie rei publice vigilantius incumbebat.\nTempus autem referendi ad senatum nondum idoneum existimabat; sed\nprivato consilio et diligentia illius conatus ubique frustrabatur:\nquo quidem facto omnia pene urbis pericula in se unum convertit. 5.\nNam Catilina, quoniam ipsum valde officere suis consiliis et ubique\nobstare sentiebat, nec eo incolumi se quicquam perficere posse, ante\nomnia ipsum occidere statuit, et insidias die noctuque ei tendere non\ncessavit, quas tamen Cicero non minori astu semper vitabat.\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003e20\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e.\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\n1. Postremo cum occulte insidie sepius temptate nequaquam\nprocederent, proximis comitiis, quibus consulatum petebat, aperta iam\nvi et magna armatorum manu in ipsa comitiorum turba Ciceronem\noccidere statuit. 2. Que presentiens Cicero, et simul existimans, si\nille consul designaretur, omnia haud dubie peritura, in ipsa\ncomitiorum die armatus in campum descendit: data etiam opera ut\nsubtracta parumper ab humeris veste thorax conspicuus esset, quo\npericulum imminens civibus ostentaret. Cives ea re perculsi et de\nsalute consulis solliciti eum circunstant. 3. Ita clarorum virorum et\nrobustissimorum adolescentium caterva stipatus comitiis presidens\neffecit ut, iterum Catilina repulso, Murena et Silanus consules\ncrearentur.\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003e21\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e.\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\n1. Hac itaque spe destitutus Catilina, cum bellum facere ac extrema\nomnia experiri decrevisset, Manlium quendam in Etruriam ad movenda\narma premisit: ipse in urbe remansit ad cetera obeunda. 2. Ibi, cum\nin dies plura moliretur, urbi incendia, consuli necem maturaret,\nCicero, quod privato consilio longius rem publicam substinere non\npoterat, et quod motus iam ex Etruria nuntiabatur, non amplius\ncunctandum ratus, totam rem ut cognoverat in senatu patefecit. 3.\nSenatus magnitudine periculi commotus decrevit ut consules\nproviderent, ne quid res publica detrimenti caperet. Hec erat summa\npotestas et nonnisi extremis periculis dari consueta. 4. Quam tunc\nnactus Cicero tanta multitudine armatorum stipatus incedebat, ut\nmagnam fori partem, quotiens eo descenderet, occuparet. Formidans\ntamen invidiam nobilitatis Catilinam occidere differebat, donec\nmanifestioribus inditiis coniuratio teneretur.\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e2\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003e2\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e.\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\n1. At Catilina quoniam magna circa consulem presidia cernebat, alia\nvia agendum ratus, C. Cornelio et L. Vargunteio equitibus romanis\nnegotium dat, ut mane veluti salutatum ad Ciceronem ingressi, ex\nimproviso eum domi confodiant. 2. Quo per Fulviam propere cognito,\neos paulo post ad se venientes Cicero ianua prohibuit. Sed eo\npericulo maiorem in modum excitatus, postridie in edem Iovis Statoris\nsenatum vocavit. 3. Eo cum ipse quoque Catilina sive dissimulandi\nsive sui purgandi causa venisset, presentia eius commotus Cicero\ngravissima oratione corripuit et in exilium ire iussit. 4. Ipse autem\nCatilina cum respondere nesciret, sed in maledicta adversus consulem\nprorumperet, iurgio senatorum incensus demum veluti furens e curia\ndomum minabundus evasit. 5. Ibi multa secum agitans, tandem optimum\nfactu ratus exercitum adire, Lentulo, Cethego et aliis quorum\npromptam audaciam cognoverat, mandat ut opes coniurationis quantum\npossent confirment, insidias consuli maturent, cedes et incendia\ndiligenter parent, se propediem cum exercitu affuturum promittit. 6.\nHec mandata cum dedisset, intempesta nocte porta Flaminia egressus in\ncastra ad Manlium contendit.\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e2\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003e3\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e.\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\n1. At Lentulus et ceteri coniurationis principes, uti Catilina\npreceperat, quoscumque moribus aut fortuna novis rebus idoneos\ncredebant, sibi adsciscere conabantur; paratisque magnis, ut\nputabant, viribus, constituerant, ubi primum cum exercitu Catilina\nappropinquare nuntiaretur, ut L. Bestia tribunus plebis contione\nadvocata quereretur de Ciceronis actionibus, in eumque causam belli\ntotam refunderet, quo magis animi plebis adversus illum\nincenderentur; 2. inde quasi signo dato proxima nocte Statilius et\nGabinius cum magna manu duodecim opportuna urbis loca incenderent,\nCethegus ianuam Ciceronis obsideret eumque aggrederetur: alii item\nalios quos ad cedem destinaverant.\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e2\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003e4\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e.\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\n1. Erant per id tempus in urbe legati Allobrogum, quos, quia publice\nprivatimque magno ere alieno oppressos sciebant, ad societatem belli\nrequirunt. Liberationem et premia insuper amplissima civitati eorum\npollicentur: victoriam in manibus esse ostendunt, participes consilii\nnominant, et, quo facilius inducantur\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote12sym\" name\u003d\"sdfootnote12anc\"\u003e\u003csup\u003e12\u003c/sup\u003e\u003c/a\u003e\nlegati, quosdam falso adiungunt. 2. Illi diu secum volventes tandem\nper Fabium Sangam, cuius patrocinio utebantur, rem totam Ciceroni\npandunt. 3. Ille tempus manifeste deprehendendi venisse ratus,\nlegatis imperat ut studium coniurationis vehementer simulent, dentque\noperam ut illos quam manifestissimos habeant. Igitur ex precepto\nconsulis operam promittunt, litteras a singulis postulant, quas ad\ncives suos perferant: non enim de tantis rebus temere credituros\naffirmant. 4. Tandem a Lentulo, Cethego et Statilio litteras\nobsignatas accipiunt. Mittit preterea cum illis Lentulus Titum\nVulturcium, qui, antequam domum pergant, ad Catilinam eos perducat;\nipsi Vulturcio litteras et mandata ad Catilinam dat, in urbe parata\nesse omnia, ne cunectetur propius cum exercitu accedere.\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e2\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003e5\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e.\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\n1. His rebus ita paratis, constituta nocte qua proficiscerentur,\nCicero per legatos cuncta edoctus, apud pontem Milvium dispositis\ninsidiis, eos capi et ad se cum litteris duci iussit. 2. Ipse ubi\ncaptos intellexit, statim Lentulum, Cethegum, Statilium, Gabinium et\nQ. Ceparium ad se vocat: Lentulum, quia erat pretor, manu tenens\nsecum duxit, reliquos cum custodibus in edem Concordie venire iubet;\neo senatum convocat: signis, litteris, indiciis etiam Gallorum et T.\nVulturcii, nam ei fides publica data erat, convincuntur. 3. Senatus\ndecrevit ut P. Lentulus, pretura abdicatus, itemque ceteri in liberis\ncustodiis alius apud alium haberentur. Quare deposita in senatu\npurpura, Lentulus P. Lentulo Spintheri, Cethegus Cornificio,\nStatilius Cesari, Gabinius Crasso, Ceparius Cn. Terentio senatori\ntraduntur.\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e2\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003e6\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e.\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\n1. Postridie convocatus senatus supplicationem Diis immortalibus pro\nservata re publica Ciceronis nomine decrevit; item legatorum et T.\nVulturcii inditia comprobavit iisque premia danda censuit. 2. Sed cum\nLentulus et Cethegus per libertos et clientes suos plebem concitare\net direptionem moliri dicerentur, Cicero dispositis per urbem\npresidiis ne quis movere se posset, convocato iterum senatu ad patres\nretulit quid de his qui in custodiis traditi essent, item de L.\nCassio, P. Umbreno, P. Furio, Q. Annio (hos legati nominaverant) si\ndeprehensi forent, fieri placeret. 3. Omnes consulares, itemque\npretorii deinceps rogati sententiam usque ad C. Cesarem supplicium de\niis sumendum censuerant. At Cesar, ubi locus dicendi ad eum pervenit,\nvitam quidem servabat, tantum publicanda eorum bona, et ipsos\nperpetuis vinculis per municipia dispartiendos censebat. 4. Inter hec\nCicero assurgens cum utramque sententiam ad arbitrium senatus\nretulisset, primam sibi placere magis ostendit. Sed Cesaris oratio\nplerosque commoverat; denique prevalitura videbatur, nisi M. Cato\nlonga et splendida oratione priorem sententiam confirmasset. 5. Ob\nhoc senatus decretum factum est in Catonis sententiam, non quod alii\nfere omnes non idem censuissent, sed quod eam sententiam iam labentem\nipse magna constantia et auctoritate firmasset.\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e2\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003e7\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e.\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\n1. Ad supplicium per hunc modum ductos fuisse tradunt. Cum post\nlongam consultationem in senatu habitam tandem ex Catonis sententia\nsupplicium de reis sumendum senatus statuisset, consul curia egressus\ncomitante senatu et iuventute nobilium armata ad sedes eorum, quibus\nin custodiam dati erant, profectus, primo Lentulum, qui apud\nSpintherem custodiebatur, ex Palatio per viam sacram ac per medium\nforum ad carcerem duxit, et publico vindici tradidit iubens ut statim\neum necaret. 2. Eodem modo de aliis factum est. Nam et itum ad edes,\nin quibus servabantur, et inde in carcerem ducti, spectante cum\nsilentio plebe et summo timore perculsa, quod in potestate consulis\net senatus positam rem publicam sine ulla contradictione intuebatur.\n3. Postquam omnes necati, consul ut spem eorum, qui per noctem\naliquid moliri cogitabant, precideret, ad multitudinem conversus\nmagna voce inquit: “Vixerunt”. Hoc verbum lenius est prolatu et\ntamen idem significat quod “Mortui sunt”.\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e2\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003e8\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e.\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\n1. Nox iam erat cum per medium forum in palatium reductus est, non\namplius pavore ac silentio uti nuper in traducendis reis, sed\npermiste undique turbe summa letitia et applausu quacumque iter\nfaceret Ciceroni gratulabantur: illum servatorem patrie, illum\nconditorem urbis, illum optimum consulem vocitantes, quod viverent,\nquod filios, quod uxores, quod libertatem, quod civitatem haberent,\nvirtuti eius acceptum ferentes. 2. Per vias ignis et faces lucebant:\nmatresfamilias nuper pavide pro depulsis periculis gaudio exultantes\nad tam egregium reductionis spectaculum e fenestris tectisque\ncatervatim pendebant. 3. Denique tanti existimate sunt he res ab eo\ngeste, ut M. Cato, vir severus et summe gravitatis, earum gratia\npatrem patrie putaverit appellandum: quod, ut supra diximus, primo\nomnium Ciceroni contigit, et quidem in libera civitate, ut inquit\npoeta quidam imperatores deridens qui ab adulatoribus hoc nomen\nsumebant:\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.18cm; margin-top: 0.18cm;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e‘\u003cspan style\u003d\"font-family: Calibri, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eRoma\npatrem patrie Ciceronem libera dixit’.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\"\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e2\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003e9\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e.\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\n1. Cum itaque ex his rebus tantum auctoritatis et gratie Ciceroni\naccessisset, ut facile appareret illum etiam post consulatum\nprincipem in civitate futurum, commune malum invidia et ambitio\nmentes quorundam adversus eum incendit. C. Cesar, qui per id tempus\npretor erat, item L. Bestia et Metellus tribuni plebis res gestas\nCiceronis carpere et insectari potentiam ceperunt. 2. Denique\nabeuntem consulatu habere contionem et apud populum loqui de rebus\nsuis, ut mos erat, Metellus prohibuit. Tantum ut iuraret illi\npermissum. 3. Ille autem magna voce iuravit non solitum iusiurandum\nsed aliud pulcherrimum, quod populus postea magna voce ipsum vere\niurasse iuravit.\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003e30\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e.\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\n1. Ex hoc adversarii magis irritati et de voluntate populi diffisi\nlegem promulgarunt de Cn. Pompeio cum exercitu ad urbem vocando ut\npotentiam Ciceronis deponeret. Non tamen ea lex ferri potuit\nintercedente Catone, neque Pompeius tunc rediit, neque, postquam\nreversus est, Ciceroni infensus fuit. 2. Quin immo illi gratias egit,\naffirmans se frustra triumphum reportaturum fuisse, nisi urbs a\nCicerone servata esset, in qua triumphare posset. Hinc secuta est\ninter Pompeium et Ciceronem amicitia, et in multis rebus non parva\nconiunctio, a qua tamen Cesar et Crassus sic Pompeium nonnunquam\naverterunt, ut intermitteret eam potius quam desereret.\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"en-US\" style\u003d\"margin-bottom: 0cm; margin-top: 0.85cm; page-break-after: avoid; page-break-inside: avoid; text-decoration: none;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"center\" lang\u003d\"en-US\" style\u003d\"margin-bottom: 0cm; margin-top: 0.85cm; page-break-after: avoid; page-break-before: always; page-break-inside: avoid; text-decoration: none;\"\u003e\u003ca name\u003d\"tradução\"\u003e\u003c/a\u003e\n\u003cspan style\u003d\"color: #345a8a;\"\u003e\u003cspan style\u003d\"font-family: Calibri, serif;\"\u003e\u003cspan style\u003d\"font-size: medium;\"\u003e\u003cb\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eTradu\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003eçã\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eo\u003c/span\u003e\u003c/span\u003e\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"center\" lang\u003d\"en-US\" style\u003d\"margin-bottom: 0cm; margin-top: 0.85cm; page-break-after: avoid; page-break-inside: avoid; text-decoration: none;\"\u003e\n\u003cspan style\u003d\"color: #345a8a;\"\u003e\u003cspan style\u003d\"font-family: Calibri, serif;\"\u003e\u003cspan style\u003d\"font-size: medium;\"\u003e\u003cb\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e[O\nconsulado de C\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eí\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003ecero]\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e1\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003e5\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e.\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\n1. Ora, quando [Cícero] já gozava de tamanha autoridade\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote13sym\" name\u003d\"sdfootnote13anc\"\u003e\u003csup\u003e13\u003c/sup\u003e\u003c/a\u003e\nque se considerava apto a pleitear o consulado, lançou mão de todos\nos seus esforços para pleitear o cargo mais importante. 2. A disputa\neleitoral fervia naquele momento, com a candidatura simultânea dos\nmais eminentes membros da nobreza: Públio Galba, Lúcio Catilina,\nGaio Antônio, Quinto Cornifício.\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote14sym\" name\u003d\"sdfootnote14anc\"\u003e\u003csup\u003e14\u003c/sup\u003e\u003c/a\u003e\n3. Quanto a Cícero, diversas revelaram-se as suas expectativas\nnaquele pleito, diversos os desígnios. Em determinado momento,\nchegara a se aproximar de Catilina e decidira defendê-lo, num\nprocesso em que estava envolvido.\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote15sym\" name\u003d\"sdfootnote15anc\"\u003e\u003csup\u003e15\u003c/sup\u003e\u003c/a\u003e\nEis suas palavras, numa carta a Ático: “Já lhe escrevi em\ndetalhe, anteriormente, sobre os meus detratores. No momento, penso\nem defender Catilina, meu concorrente. Dispomos dos jurados que\ndesejamos, com pleno acordo do acusador. Minha expectativa é que, em\ncaso de absolvição, ele fique mais alinhado com minha estratégia\nde campanha.\"\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote16sym\" name\u003d\"sdfootnote16anc\"\u003e\u003csup\u003e16\u003c/sup\u003e\u003c/a\u003e\n4. Creio que ainda não nascera a suspeita de conjuração,\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote17sym\" name\u003d\"sdfootnote17anc\"\u003e\u003csup\u003e17\u003c/sup\u003e\u003c/a\u003e\nque, segundo se pensa, foi descoberta pouco depois e talvez tenha\nsido o principal fator na eleição de Cícero, por se acreditar que\nsua prudência bastaria para afastar todos os perigos que pareciam\niminentes.\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote18sym\" name\u003d\"sdfootnote18anc\"\u003e\u003csup\u003e18\u003c/sup\u003e\u003c/a\u003e\n5. Assim, é eleito cônsul junto com Gaio Antônio, filho do orador\nMarco Antônio.\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote19sym\" name\u003d\"sdfootnote19anc\"\u003e\u003csup\u003e19\u003c/sup\u003e\u003c/a\u003e\nEsse é o tão glorioso consulado de Cícero, que lhe rendeu, por\nprimeiro entre todos os romanos, o título de “Pai da Pátria\",\nposteriormente utilizado pelos imperadores de Roma. 6. Cícero,\nporém, foi agraciado com tamanha honraria quando Roma ainda era uma\ncidade livre, e não por obra deste ou daquele adulador, mas por\nproposta de Marco Catão.\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote20sym\" name\u003d\"sdfootnote20anc\"\u003e\u003csup\u003e20\u003c/sup\u003e\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e1\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003e6\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e.\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\n1. Inicialmente, foi no rechaço da lei agrária que se pôde\nobservar o seu empenho, pois os planos de Catilina, no começo do\nconsulado, ainda permaneciam secretos. Ademais, importantes manobras\npolíticas começaram a ser tramadas em seguida. 2. De fato, já\nhavia muito os filhos dos proscritos de Sula demandavam a restituição\nde seus direitos políticos, o que em si mesmo não era injusto, mas\ninoportuno.\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote21sym\" name\u003d\"sdfootnote21anc\"\u003e\u003csup\u003e21\u003c/sup\u003e\u003c/a\u003e\nAlém disso, os tribunos da plebe, por esse e outros motivos, haviam\nproposto uma lei sobre a instituição de um decenvirato dotado de\ncomando militar. 3. Essa lei conferia aos decênviros a autoridade\npara distribuir terras públicas\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote22sym\" name\u003d\"sdfootnote22anc\"\u003e\u003csup\u003e22\u003c/sup\u003e\u003c/a\u003e\nde qualquer natureza na Itália, na Síria, na Ásia, fazer\nrecrutamentos, pagar soldos,\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote23sym\" name\u003d\"sdfootnote23anc\"\u003e\u003csup\u003e23\u003c/sup\u003e\u003c/a\u003e\nmandar para o exílio, 4. e contava com o apoio não apenas da plebe,\nouriçada com a perspectiva de insurreição, mas também de gente\nmuito importante, e sobretudo do cônsul Gaio Antônio, que contava\ncom uma participação certa no decenvirato, caso a lei fosse\naprovada.\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote24sym\" name\u003d\"sdfootnote24anc\"\u003e\u003csup\u003e24\u003c/sup\u003e\u003c/a\u003e\nAdemais, não parecia contrariado ao ouvir os rumores que circulavam\nsobre a conjuração, em razão de suas enormes dívidas.\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e1\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003e7\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e.\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\n1. Assim, concentrando-se na repressão dessa agitação política e\nconsiderando necessário, antes de tudo, demover seu colega de suas\naspirações à insurreição e trazê-lo para o seu lado e para o da\nRepública, renunciou à província da Gália, que lhe fora\ndesignada, e cuidou para que a Macedônia fosse conferida a Antônio.\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote25sym\" name\u003d\"sdfootnote25anc\"\u003e\u003csup\u003e25\u003c/sup\u003e\u003c/a\u003e\n2. Resolvido, dessa maneira, o problema da disposição de seu\ncolega, agora alinhada a seus propósitos, passou a enfrentar a\nsituação com mais bravura ainda: convocando ao Senado os tribunos\nda plebe responsáveis pela proposta de lei, castigou-os tanto, que\nse dobraram e calaram, sem ousar responder o que quer que fosse. 3.\nPorém, quando esses mesmos tribunos, pouco tempo depois, o acusaram\nperante o povo e, depois de acirrar os ânimos da multidão, o\nconvocaram para a assembleia, não se deixou minimamente abalar e\nseguiu para a assembleia acompanhado dos senadores. 4. Ali ficou\nclaro como era grande o poder de sua eloquência: depois que proferiu\naquele discurso tão grave, de tal forma mudou a maneira de pensar\ndas pessoas, que a própria plebe deixou sua ganância de lado e\npassou a desaprovar a lei, e os seus proponentes desistiram de sequer\nsubmetê-la a votação.\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote26sym\" name\u003d\"sdfootnote26anc\"\u003e\u003csup\u003e26\u003c/sup\u003e\u003c/a\u003e\n5. Dessa maneira, a lei agrária que, apresentada pela primeira vez\npor Tibério Graco e promovida praticamente todo ano pela loucura e\nabsoluta obstinação dos tribunos, colocava os senadores e a plebe\nem constante conflito, foi facilmente anulada pela prudência e\neloquência de Cícero.\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e1\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003e8\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e.\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\n1. A esse feito notável e digno de memória, acrescentou outro ainda\nmais glorioso e memorável, expulsando Catilina da cidade e\ncapturando e executando seus cúmplices. A respeito desse assunto,\numa vez que a história é bem conhecida e foi registrada nos mínimos\ndetalhes pelas melhores autoridades, minha preocupação consistirá\napenas em retomar uns poucos fatos, e particularmente os que\nparecerem dignos de nota.\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote27sym\" name\u003d\"sdfootnote27anc\"\u003e\u003csup\u003e27\u003c/sup\u003e\u003c/a\u003e\n2. Haviam conjurado contra a República os mais depravados cidadãos,\ntendo Catilina como comandante de sua loucura. De fato, ele,\ninflamado pela sede de poder depois [da ditadura] de Lúcio Sula, e\njá havia muito tramando uma maneira de tomar a República de\nassalto, atraíra para o seu círculo de amigos íntimos gente de\ntoda e qualquer espécie, desejosa de insurreição por conta de seus\ninfortúnios em âmbito público ou privado. 3. Assim, aliciara todo\naquele que fora condenado em tribunal, que fora demovido de sua\nOrdem, que temia processos por seus crimes, que perdera seu\npatrimônio, toda sorte, enfim, de gente arruinada, desonrada,\ndestituída, temerária, criminosa.\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote28sym\" name\u003d\"sdfootnote28anc\"\u003e\u003csup\u003e28\u003c/sup\u003e\u003c/a\u003e\n4. Entre eles havia inúmeros membros da ordem senatorial e da\nequestre, e acima de tudo Públio Lêntulo Sura, um patrício do clã\ndos Cornélios que fora expulso do Senado por improbidade, depois de\nseu consulado.\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote29sym\" name\u003d\"sdfootnote29anc\"\u003e\u003csup\u003e29\u003c/sup\u003e\u003c/a\u003e\nHavia ainda boa parte dos soldados de Sula que, assentados outrora em\ncolônias na região de Fésulas,\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote30sym\" name\u003d\"sdfootnote30anc\"\u003e\u003csup\u003e30\u003c/sup\u003e\u003c/a\u003e\nhaviam dissipado seus recursos e ansiavam por uma guerra, na\nexpectativa de novas pilhagens. 5. Reunindo-se com cada um\nindividualmente e, por fim, com todos eles, [Catilina] revelou suas\nintenções e, exortando-os e prometendo-lhes recompensas, decidira\ntomar a República junto com eles, trucidando os homens de bem e os\nricos, que gozavam de grande autoridade política, e tomar, para si,\no poder, para eles, magistraturas, províncias, honrarias. Porém,\npara que pudesse levar o plano a cabo com mais facilidade, pleiteava\no consulado.\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e1\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003e9\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e.\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\n1. Já correra o rumor, ainda que vago, do início de uma grande\nconjuração contra a República, de preparativos para um enorme\nmassacre, mas não havia informantes de confiança que pudessem\nconfirmá-lo, nem ficava claro quem eram os responsáveis por tais\npreparativos. 2. Ademais, tal suspeita, como observamos acima,\nrevelou-se extremamente vantajosa para a candidatura de Cícero, por\nacreditar-se que sua prudência não teria dificuldade em resistir a\ntão grandes perigos. 3. Assim, acompanhando habilmente, desde o\ninício de seu consulado, o rumor sobre a conjuração, quando\ndescobriu que ele tivera início com Fúlvia, uma nobre, [Cícero],\nque a convocara em segredo e lhe fizera várias promessas, conseguiu\nque ela arrancasse de Quinto Cúrio, seu amante e um dos conjurados,\ntoda a sequência da conjuração e todos os planos de Catilina. 4.\nInteirando-se deles dessa maneira, começou a se aplicar com mais\nempenho ainda à defesa da República. Embora ainda não considerasse\no momento oportuno para submeter a questão ao Senado, lançava mão\nde sua iniciativa particular e de seu zelo para assegurar que os\nplanos de Catilina fossem inexoravelmente frustrados — e ao\nfazê-lo, por sinal, ele atraiu praticamente todos os perigos que a\ncidade corria sobre si mesmo.\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote31sym\" name\u003d\"sdfootnote31anc\"\u003e\u003csup\u003e31\u003c/sup\u003e\u003c/a\u003e\n5. De fato, Catilina, percebendo que ele era um grande empecilho a\nseus planos e que os atrapalhava de maneira inexorável, bem como que\nnão obteria nenhum resultado se ele continuasse incólume, decidiu\nassassiná-lo antes de qualquer outra ação, armando-lhe ciladas dia\ne noite, sem trégua — mas Cícero, que não ficava atrás em\nastúcia, sempre as conseguia evitar.\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003e20\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e.\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\n1. Por fim, vendo que as ciladas tantas vezes armadas em segredo não\nsurtiam qualquer efeito, decidiu assassinar Cícero na eleição\nseguinte, na qual pleitearia o consulado, apelando abertamente à\nviolência e a um grande contingente de homens armados, bem no meio\nda multidão reunida para os comícios. 2. Pressentindo-o, e ao mesmo\ntempo considerando que, caso [Catilina] fosse eleito cônsul, tudo\nestaria indubitavelmente perdido, Cícero, no dia da eleição,\ndirigiu-se ao Campo de Marte em armas, tomando até o cuidado de\ndeixar a veste descair um pouco dos ombros, para que a couraça\nficasse visível e, com isso, mostrasse a seus concidadãos o perigo\niminente. Abalados por tal visão e preocupados com a segurança do\ncônsul, os cidadãos o cercam. 3. Assim, circundado por um grande\nnúmero de homens ilustres e jovens dos mais vigorosos, presidiu a\neleição e garantiu que, com nova derrota de Catilina, Murena e\nSilano fossem eleitos cônsules.\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003e21\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e.\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\n1. Dessa maneira, vendo suas expectativas frustradas, Catilina\ndecidiu promover a guerra e tentar a sorte com todo tipo de medida\nextrema: enviou certo Mânlio\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote32sym\" name\u003d\"sdfootnote32anc\"\u003e\u003csup\u003e32\u003c/sup\u003e\u003c/a\u003e\nà Etrúria para mobilizar seus homens, permanecendo ele mesmo na\ncidade, para os demais preparativos. 2. Ali, enquanto [Catilina]\nfazia mais planos a cada dia, maquinando incêndios pela cidade e o\nassassinato do cônsul, Cícero, não podendo mais sustentar a\nRepública por iniciativa particular e já recebendo o anúncio da\nmobilização proveniente da Etrúria, concluiu que não havia mais\nlugar para adiamentos e revelou toda a situação no Senado, tal como\ndela se inteirara. 3. O Senado, abalado pela enormidade do perigo,\ndecretou que os cônsules cuidassem para que a República não\nsofresse nenhum dano. Esse era um poder supremo, que não se\ncostumava conferir senão em situações de extremo perigo.\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote33sym\" name\u003d\"sdfootnote33anc\"\u003e\u003csup\u003e33\u003c/sup\u003e\u003c/a\u003e\n4. Investido dele, Cícero andava cercado por tamanha multidão de\nhomens armados, que acabava por ocupar grande parte do fórum toda\nvez que se dirigia para lá. Temendo, porém, a hostilidade da\nnobreza, adiava a execução de Catilina para o momento em que se\nflagrasse a conjuração com provas mais claras.\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e2\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003e2\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e.\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\n1. Catilina, por sua vez, observando as grandes escoltas em torno do\ncônsul, considerou que era preciso apelar a um método diferente:\nele encarrega Gaio Cornélio e Lúcio Vargunteio, cavaleiros\nromanos,\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote34sym\" name\u003d\"sdfootnote34anc\"\u003e\u003csup\u003e34\u003c/sup\u003e\u003c/a\u003e\nde visitar Cícero pela manhã, a pretexto de fazer-lhe a saudação\nmatinal, e de apunhalá-lo de surpresa, em sua casa. 2. Informado às\npressas por Fúlvia, Cícero bloqueou-lhes o acesso logo em seguida,\nquando se aproximavam, fechando-lhes a porta.\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote35sym\" name\u003d\"sdfootnote35anc\"\u003e\u003csup\u003e35\u003c/sup\u003e\u003c/a\u003e\nPorém, movido ainda mais fortemente por tal perigo, convocou o\nSenado, no dia seguinte, para uma sessão no Templo de Júpiter\nEstátor. 3. Como o próprio Catilina também comparecera, fosse para\ndissimular, fosse para se justificar, Cícero, perturbado com sua\npresença, lançou-lhe acusações num severíssimo discurso,\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote36sym\" name\u003d\"sdfootnote36anc\"\u003e\u003csup\u003e36\u003c/sup\u003e\u003c/a\u003e\nordenando-lhe que partisse para o exílio. 4. Catilina, por sua vez,\nincapaz de responder e irrompendo em imprecações contra o cônsul\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote37sym\" name\u003d\"sdfootnote37anc\"\u003e\u003csup\u003e37\u003c/sup\u003e\u003c/a\u003e,\ninflamou-se com a altercação com os senadores e, beirando a\nloucura, deixou a Cúria em tom ameaçador, voltando para casa. 5.\nAli, absorto em muitas maquinações, acabou por decidir que o melhor\na fazer era ir ao encontro de seu exército: instrui Lêntulo, Cetego\ne outros, ciente de poder contar com sua audácia, a consolidar o\nmáximo possível as forças da conjuração, apressar as ciladas\ncontra o cônsul e planejar detalhadamente os massacres e os\nincêndios, prometendo-lhes chegar muito em breve com o exército. 6.\nDepois de dar tais instruções, partiu pela Porta Flamínia\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote38sym\" name\u003d\"sdfootnote38anc\"\u003e\u003csup\u003e38\u003c/sup\u003e\u003c/a\u003e\nna calada da noite, para encontrar-se com Mânlio no acampamento.\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e2\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003e3\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e.\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\n1. Ora, Lêntulo e os demais líderes da conjuração, em cumprimento\nàs instruções de Catilina, tentavam aliciar todos aqueles que, por\ncondição ou caráter, consideravam aptos a uma insurreição.\nAcreditando terem reunido grandes forças, haviam decidido que, tão\nlogo se anunciasse a aproximação de Catilina com seu exército,\nLúcio Béstia, tribuno da plebe, convocaria uma assembleia e se\nqueixaria das ações de Cícero, imputando-lhe toda a culpa pela\nguerra, para inflamar ainda mais os ânimos da plebe contra ele; 2.\nque na noite seguinte, como que dando o sinal, Estatílio e Gabínio,\ncom um grande número de homens, incendiariam pontos estratégicos da\ncidade, Cetego assediaria a porta de entrada da casa de Cícero e o\natacaria; e que outros fariam o mesmo contra outras pessoas, que\nhaviam marcado para morrer.\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e2\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003e4\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e.\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\n1. Encontrava-se na cidade, naquele momento, uma delegação de\nalóbroges\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote39sym\" name\u003d\"sdfootnote39anc\"\u003e\u003csup\u003e39\u003c/sup\u003e\u003c/a\u003e.\nSabendo-os sufocados por enormes dívidas, tanto em âmbito público\ncomo privado, buscam sua aliança na guerra. Ademais, prometem-lhes\nque serão generosos e que haverá vastas recompensas para sua\ncidade: mostram-lhes que a vitória está a seu alcance, elencam os\nparticipantes da trama e, para convencer os embaixadores com mais\nfacilidade, acrescem alguns nomes indevidamente. 2. Eles refletem por\nmuito tempo e acabam recorrendo a Fábio Sanga, de cujo patronato\ngozavam, para revelar tudo a Cícero. 3. Este, considerando que era\nchegada a hora de prendê-los em flagrante, ordena aos embaixadores\nque finjam um grande interesse na conjuração e se esforcem para\napanhá-los na situação mais flagrante possível. Então, atendendo\nàs instruções do cônsul, prometem colaborar, exigem cartas de\ncada um [dos conjurados], para levar a seus concidadãos, alegando\nque não darão crédito a uma empresa tão importante às cegas. 4.\nPor fim, recebem cartas seladas de Lêntulo, Cetego e Estatílio.\nLêntulo, ademais, envia Tito Vultúrcio com eles, para que os leve\naté Catilina antes de voltarem para casa; entrega a Vultúrcio uma\ncarta e instruções para Catilina, dizendo que na cidade tudo está\npronto, que não deve hesitar em se aproximar com o exército.\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e2\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003e5\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e.\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\n1. Feitos tais preparativos e definida a noite em que partiriam,\nCícero, informado de tudo pelos embaixadores, ordenou que\npreparassem uma emboscada na Ponte Mílvia e que os capturassem e\ntrouxessem a sua presença, junto com as cartas. 2. Assim que toma\nconhecimento de sua captura, convoca Lêntulo, Cetego, Estatílio,\nGabínio e Quinto Cepário a sua presença. Como Lêntulo era pretor,\nleva-o consigo, segurando-o pela mão, e ordena que os demais sejam\nescoltados ao Templo da Concórdia. Convoca o Senado para uma sessão\nnaquele recinto. Os selos e as cartas, assim como as delações dos\ngauleses e de Tito Vultúrcio — pois este recebera garantia de\nimunidade —, os incriminam. 3. O Senado decretou que, depois de\nabdicar da pretura, Públio Lêntulo, assim como os demais, fossem\nmantidos sob \u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eliberdade\nvigiada\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e, cada um na casa de uma\npessoa. Por isso, deposta a toga púrpura no Senado, Lêntulo é\nconfiado a Públio Lêntulo Espínter; Cetego, a Cornifício;\nEstatílio a César; Gabínio a Crasso e Cepário ao senador Gneu\nTerêncio.\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e2\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003e6\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e.\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\n1. Convocado para o dia seguinte, o Senado decretou, em nome de\nCícero, uma ação de graças aos Deuses imortais, pela salvação\nda República. Também confirmou as delações dos embaixadores e de\nTito Vultúrcio, decidindo que lhes fossem oferecidas recompensas. 2.\nPorém, como diziam que Lêntulo e Cetego usavam seus libertos e\nclientes para agitar a plebe e tramar depredações, Cícero postou\nguardas pela cidade para impedir sua movimentação, convocou\nnovamente o Senado e submeteu aos senadores a decisão sobre o que\nfazer com os que haviam sido colocados sob custódia, bem como com\nLúcio Cássio, Públio Umbreno, Públio Fúrio, Quinto Ânio (eles\nhaviam sido nomeados pelos embaixadores), se fossem presos. 3. Todos\nos consulares, assim como, na sequência, os pretórios, quando se\nsolicitou seu parecer, haviam proposto a pena capital para eles, até\nchegar a vez de Gaio César. Ora, quando chegou o momento de César\ndiscursar, ele defendeu que se lhes poupasse a vida, propondo apenas\nque se confiscassem seus bens e que fossem mantidos em prisão\nperpétua, espalhados pelos municípios. 4. Entre tais pareceres,\nCícero ergueu-se e, submetendo as duas propostas ao arbítrio do\nSenado, deu mostras de preferir a primeira. O discurso de César,\nporém, surtira efeito sobre a maioria e dava a impressão de que\nacabaria por prevalecer, não tivesse Marco Catão sustentado a\nprimeira proposta num esplêndido discurso. 5. Foi por isso que se\nredigiu o decreto senatorial em conformidade com o parecer de Catão\n— não que praticamente todos os outros não fossem da mesma\nopinião, mas ele, com sua grande coerência e autoridade, dera novo\nalento à proposta, quando esta já perdia força.\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e2\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003e7\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e.\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\nEis como, segundo se relata, foram conduzidos à execução. Quando o\nSenado, após longa deliberação, finalmente decidiu pela pena\ncapital para os réus, em conformidade com o parecer de Catão, o\ncônsul deixou a Cúria acompanhado do Senado e da juventude nobre em\narmas, rumo às casas dos que se haviam encarregado de sua guarda;\nprimeiramente, escoltou Lêntulo, sob custódia na casa de Espínter,\ndo Palatino até o cárcere, passando pela Via Sacra e pelo fórum, e\nentregou-o ao carrasco público, ordenando-lhe que o executasse\nimediatamente. 2. O mesmo se deu no caso dos demais: foram até as\ncasas em que estavam presos e os levaram dali para o cárcere,\nobservados em silêncio pela plebe, que estava aterrorizada, ao ver a\nRepública sob o controle do cônsul e do Senado, sem qualquer tipo\nde oposição. 3. Depois que todos foram executados, o cônsul, para\ntolher qualquer esperança aos que haviam passado a noite em uma\nmaquinação qualquer, voltou-se para a multidão e bradou:\n“Viveram\". Esse termo é mais brando de proferir, embora\nsignifique o mesmo que “estão mortos\".\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e2\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003e8\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e.\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\n1. Já era noite quando foi acompanhado pelo fórum de volta ao\nPalatino, e a multidão já não estava mais tomada pelo medo e pelo\nsilêncio, como pouco antes, ao ver a escolta dos réus, mas, numa\nconfusão generalizada, parabenizava Cícero por onde quer que\npassasse, numa enorme e alegre ovação, chamando-o repetidamente\n“salvador da pátria”, “fundador da cidade”, “excelente\ncônsul”, por estarem vivos, por ainda terem filhos, esposas, a\nliberdade, a cidade, creditando-o a sua bravura. 2. Pelas ruas,\nluziam fogos e tochas; as mães de família, ainda há pouco\ntemerosas, exultavam de alegria pelo afastamento do perigo, apinhadas\nnas janelas e nos telhados para assistir ao espetáculo tão célebre\ndo retorno [do cônsul] para casa.\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote40sym\" name\u003d\"sdfootnote40anc\"\u003e\u003csup\u003e40\u003c/sup\u003e\u003c/a\u003e\n3. Por fim, suas façanhas foram objeto de tamanha estima, que Marco\nCatão, um homem severo, de uma austeridade extrema, considerou que\n[Cícero] deveria, em razão delas, receber o título de “Pai da\nPátria\". Como dissemos acima, foi a Cícero que isso coube pela\nprimeira vez, e numa sociedade livre, por sinal, como diz o poeta,\nzombando dos imperadores que recebiam tal denominação dos\naduladores: “Roma chamou Cícero ‘Pai da Pátria’ quando ainda\nera livre”.\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote41sym\" name\u003d\"sdfootnote41anc\"\u003e\u003csup\u003e41\u003c/sup\u003e\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e2\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003e9\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e.\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\n1. Quando tais feitos conferiram tamanha autoridade e influência a\nCícero, que já se tornava claro que, depois de seu consulado, teria\numa posição de proeminência na cidade, um mal comum, a inveja e a\nambição, inflamou as mentes de certas pessoas contra ele. Gaio\nCésar, que naquela época era pretor, assim como os tribunos da\nplebe Lúcio Béstia e Metelo, começaram a criticar as ações de\nCícero e condenar seu abuso de poder. 2. Metelo acabou por\nimpedi-lo, ao término de seu consulado, de discursar sobre as suas\nações na assembleia popular, como era praxe, permitindo-lhe apenas\nque prestasse o juramento. 3. Cícero, por sua vez, prestou em voz\nalta não o juramento usual, mas outro, belíssimo, que o povo, em\nseguida, também jurando, confirmou como verídico.\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote42sym\" name\u003d\"sdfootnote42anc\"\u003e\u003csup\u003e42\u003c/sup\u003e\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003e30\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cb\u003e.\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\n1. Foi por isso que seus adversários, mais inflamados ainda e não\nse fiando da vontade do povo, propuseram uma lei que convocaria Gneu\nPompeu, com seu exército, de volta à cidade, a fim de diminuir o\npoder de Cícero. No entanto, com o veto de Catão, não foi possível\naprovar tal lei, e Pompeu nem voltou naquele momento, nem, depois de\nvoltar, foi hostil a Cícero.\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote43sym\" name\u003d\"sdfootnote43anc\"\u003e\u003csup\u003e43\u003c/sup\u003e\u003c/a\u003e\n2. Chegou mesmo a agradecer-lhe, dizendo que teria obtido o triunfo\nem vão, se Cícero não tivesse salvado a cidade em que o poderia\ncelebrar.\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote44sym\" name\u003d\"sdfootnote44anc\"\u003e\u003csup\u003e44\u003c/sup\u003e\u003c/a\u003e\nSeguiu-se uma amizade entre Pompeu e Cícero, e, em muitos aspectos,\numa aliança não sem importância. César e Crasso, porém,\nafastaram Pompeu de tal vínculo, levando-o a interrompê-lo, ainda\nque sem abandoná-lo [de todo].\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote45sym\" name\u003d\"sdfootnote45anc\"\u003e\u003csup\u003e45\u003c/sup\u003e\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"pt-PT\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"en-US\" style\u003d\"margin-bottom: 0cm; margin-left: 0.19cm; margin-top: 0.23cm; orphans: 0; page-break-after: avoid; page-break-before: always; page-break-inside: auto; text-decoration: none; widows: 0;\"\u003e\n\u003cspan style\u003d\"color: #345a8a;\"\u003e\u003cspan style\u003d\"font-family: Calibri, serif;\"\u003e\u003cspan style\u003d\"font-size: medium;\"\u003e\u003cb\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan style\u003d\"text-decoration: none;\"\u003eReferê\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"pt-PT\"\u003e\u003cspan style\u003d\"text-decoration: none;\"\u003encias\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"line-height: 110%; margin-bottom: 0cm; margin-left: 2.04cm; margin-right: 0.18cm; margin-top: 0.4cm; orphans: 0; text-indent: -1.68cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e[\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"de-DE\"\u003e\u003ci\u003eTLRR\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e]\tM.C.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\nAlexander. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003eTrials\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003e\nin \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003ethe\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"nl-NL\"\u003e\u003ci\u003eLate\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e\u003ci\u003eRoman\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003eRepublic,\n149 BC to 50 BC\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003eToronto,\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eBuffalo\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\ne \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"de-DE\"\u003eLondon:\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eUniversity\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eof\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003eToronto\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003ePress,\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n1990.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"line-height: 110%; margin-bottom: 0cm; margin-left: 2.04cm; margin-right: 0.18cm; margin-top: 0.15cm; orphans: 0; text-indent: -1.47cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e[\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003eEAH\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e]\tR.S.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003eBagnall\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\net al. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003eThe\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003eEncyclopedia\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003eof\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e\u003ci\u003eAncient\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003eHistory\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eWiley\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e–\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eBlackwell,\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n2013.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"line-height: 110%; margin-bottom: 0cm; margin-left: 2.04cm; margin-right: 0.18cm; margin-top: 0.15cm; orphans: 0; text-indent: -1.47cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003eL.\nBernard-Pradelle, ed. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e\u003ci\u003eHistoire,\néloquence et poé\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"de-DE\"\u003e\u003ci\u003esie\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003eà\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e\u003ci\u003eFlorence\nau dé\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e\u003ci\u003ebut\ndu Quattrocento\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"line-height: 110%; margin-bottom: 0cm; margin-left: 2.04cm; margin-right: 0.18cm; margin-top: 0.15cm; orphans: 0; text-indent: -1.47cm; widows: 0;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003eVol.\n118. Textes de la Renaissance. Paris: Honoré \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eChampion\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003eÉditions,\n2008. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0cm; margin-left: 0.19cm; margin-top: 0.15cm; orphans: 0; widows: 0;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e[\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"de-DE\"\u003e\u003ci\u003eMRR\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003e\n2\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e]\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\n\tT.R.S. Broughton.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003eThe\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003e\nMagistrates \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003eof\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003ethe\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e\u003ci\u003eRoman\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003e\nRepublic. \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e\u003ci\u003eSuppl.\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003e\n(1960)\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e.\nv.\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\n2. American\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003ePhilological\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003eAssociation,\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n1960.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0cm; margin-left: 0.19cm; margin-top: 0.15cm; orphans: 0; widows: 0;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"de-DE\"\u003eJ.W.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\nCrawford.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003eM.\nTullius \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e\u003ci\u003eCicero,\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003ethe\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003e\nfragmentary \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"nl-NL\"\u003e\u003ci\u003espeeches:\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003e\nan \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003eedition\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003ewith\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003ecommentary\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eAmerican\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003eclassical\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\nstudies. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003eAtlanta:\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eScholars\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003ePress,\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n1994.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0cm; margin-left: 0.19cm; margin-top: 0.15cm; orphans: 0; widows: 0;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003eH.\nDrexler. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"de-DE\"\u003e\u003ci\u003eDie\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"de-DE\"\u003e\u003ci\u003ecatilinarische\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"de-DE\"\u003e\u003ci\u003eVerschw\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"sv-SE\"\u003e\u003ci\u003eö\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003erung.\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"de-DE\"\u003eEin\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"de-DE\"\u003eQuellenheft.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"de-DE\"\u003eDarmstadt:\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"de-DE\"\u003eWissenschaftliche\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"de-DE\"\u003eBuchgesellschaft,\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n1976.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0cm; margin-left: 0.19cm; margin-top: 0.15cm; orphans: 0; widows: 0;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eA.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"de-DE\"\u003eDrummond.\nLaw, Politics and Power: Sallust and the Execution of the Ca-\ntilinarian Conspirators. Historia: Einzelschriften. Stuttgart: F.\nSteiner, 1995. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0cm; margin-left: 0.19cm; margin-top: 0.15cm; orphans: 0; widows: 0;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003eA.R.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"sv-SE\"\u003eDyck,\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\ned. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e\u003ci\u003eCicero:\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e\u003ci\u003eCatilinarians\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e.\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\nCambridge\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"nl-NL\"\u003eGreek\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\nand Latin \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003eClassics.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eCambridge:\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eCambridge\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eUniversity\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003ePress,\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n2008.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0cm; margin-left: 0.19cm; margin-top: 0.15cm; orphans: 0; widows: 0;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"da-DK\"\u003eE.B.\nFryde. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e\u003ci\u003eHumanism\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003e\nand \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e\u003ci\u003eRenaissance\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e\u003ci\u003eHistoriography\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e.\nVol. 21. London:\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eThe\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\nHambledon \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003ePress,\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n1983.G. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0cm; margin-left: 0.19cm; margin-top: 0.15cm; orphans: 0; widows: 0;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003eIanziti.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003eWriting\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003eHistory\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003e\nin \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e\u003ci\u003eRenaissance\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e\u003ci\u003eItaly\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e.\nI \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003eTatti\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"de-DE\"\u003estudies\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\nin \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003eItalian\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003eRenaissance\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\nhistory. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eCambridge\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\ne \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"de-DE\"\u003eLondon:\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eHarvard\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eUniversity\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003ePress,\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n2012.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0cm; margin-left: 0.19cm; margin-top: 0.15cm; orphans: 0; widows: 0;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003eJ.\nLinderski. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e«\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003eCicero\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\nand Sallust on Vargunteius\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e»\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e.\nEm: \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003eHistoria\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e12\n(1963),\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\n    \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003epp.\n511–12.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0cm; margin-left: 0.19cm; margin-top: 0.15cm; orphans: 0; widows: 0;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eA.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003eLintott.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003ePlutarch:\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003eDemosthenes\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003e\nand \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e\u003ci\u003eCicero\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003eClarendon\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003eAncient\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eHistory\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\nSeries. Oxford: Oxford \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eUniversity\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003ePress,\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n2013.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0cm; margin-left: 0.19cm; margin-top: 0.15cm; orphans: 0; widows: 0;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003eG.\nManuwald, ed. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e\u003ci\u003eCicero,\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003eAgrarian\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"nl-NL\"\u003e\u003ci\u003eSpeeches:\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e\u003ci\u003eIntroduction,\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"de-DE\"\u003e\u003ci\u003eText,\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003eTranslation,\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003e\nand \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003eCommentary\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e.\nOxford: Oxford \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eUniversity\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003ePress,\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n2018.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0cm; margin-left: 0.19cm; margin-top: 0.15cm; orphans: 0; widows: 0;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eE.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003eRawson.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e«\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003eCicero\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003ethe\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eHistorian\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\nand \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003eCicero\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003ethe\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003eAntiquarian\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e»\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e.\nEm: \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003eThe\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e\u003ci\u003eJournal\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003eof\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e\u003ci\u003eRoman\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"de-DE\"\u003e\u003ci\u003eStudies\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003e\n\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e62\n(1972), pp. 33–45.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0cm; margin-left: 0.19cm; margin-top: 0.15cm; orphans: 0; widows: 0;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eA.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003eScatolin.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e«\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e\u003ci\u003eInventio\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\ne \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003e\u003ci\u003edispositio\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\nno debate \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003esenatorial\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\nde \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003eBellum\nCatilinae\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e50.4–52,\nde Salú\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"fr-FR\"\u003estio\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e»\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e.\nEm: \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003eProblemas\nde \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e\u003ci\u003eHistoriografia\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003e\nHelenı́\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e\u003ci\u003estica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e.\nEd. por\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003eB.B.\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003eSebastiani,\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\nF. Rodrigues e B. da Costa e Silva. Coimbra: Imprensa da Universidade\nde Coimbra, 2019, pp. 143–160.\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0cm; margin-left: 0.19cm; margin-top: 0.15cm; orphans: 0; widows: 0;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eA.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003eScatolin.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003eSalú\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e\u003ci\u003estio.\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003e\nA \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003eC\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003eonjuração\nde Catilina\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e.\nSão Paulo: \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"sv-SE\"\u003eHedra,\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n2018.\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0cm; margin-left: 0.19cm; margin-top: 0.15cm; orphans: 0; widows: 0;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003eM.\nVárzeas. Plutarco. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003eVidas\nparalelas: Dem\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003eó\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003ci\u003estenes\ne Cı́\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003ecero\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\n(2\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003ea\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\nedição). Autores Gregos e Latinos-Textos. Coimbra: Imprensa da\nUniversidade de Coimbra, 2012. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0cm; margin-left: 0.19cm; margin-top: 0.15cm; orphans: 0; widows: 0;\"\u003e\n\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003eP. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003eViti,\ned. Leonardo Bruni. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e\u003ci\u003eOpere\nletterarie e politiche.\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cspan lang\u003d\"it-IT\"\u003e\nClassici. UTET, 2013. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: #00000a;\"\u003e\u003cspan style\u003d\"font-family: Palatino Linotype, serif;\"\u003e\u003cbr /\u003e\n\u003c/span\u003e\u003c/span\u003e\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0cm; margin-left: 0.19cm; margin-top: 0.15cm; orphans: 0; widows: 0;\"\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cdiv id\u003d\"sdfootnote1\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote1anc\" name\u003d\"sdfootnote1sym\"\u003e1\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tO tradutor agradece a cuidadosa leitura de Marlene Lessa Vergílio\n\tBorges e de Tiago Augusto Nápoli, \u003ci\u003electores optimi maximi\u003c/i\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003e.\n\t\u003c/i\u003e\u003c/span\u003eTodas as datas \u003cspan lang\u003d\"en-US\"\u003erelativas à\n\tAntiguidade\u003c/span\u003e, neste trabalho, são a.C. \n\t\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote2\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote2anc\" name\u003d\"sdfootnote2sym\"\u003e2\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\u003cspan lang\u003d\"en-US\"\u003e\n\t\u003c/span\u003eViti 2013: 276.\u003cspan lang\u003d\"en-US\"\u003e \u003c/span\u003e\n\t\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote3\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote3anc\" name\u003d\"sdfootnote3sym\"\u003e3\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tO impulso inicial, segundo o próprio Bruni, em carta a Niccolò\n\tNiccoli (reproduzida em Viti 2013: 278) fora a escrita de uma nova\n\ttradução da \u003ci\u003eVida de Cícero\u003c/i\u003e plutarquiana, mais apurada e\n\telegante do que a de Iacopo Angeli, de 1401. Desencantado, porém,\n\tcom os critérios e o recorte da apresentação de Plutarco, desiste\n\tda tradução, decidido a escrever sua própria biografia de Cícero.\n\tSobre a evolução da escrita do \u003ci\u003eCicero Novus\u003c/i\u003e, cf. Fryde\n\t1983: 39 e Ianziti 2012: 48–49\u003cspan lang\u003d\"en-US\"\u003e.\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote4\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote4anc\" name\u003d\"sdfootnote4sym\"\u003e4\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tFryde 1983: 33–52 aborda o aspecto histórico do \u003ci\u003eCicero Novus\u003c/i\u003e,\n\tenfatizando o rigor de Bruni no uso das fontes; Ianziti 2012: 44–60\n\trelativiza as conclusões de Fryde, dando relevo às escolhas\n\tretóricas do biógrafo. Buscamos, aqui, um meio-termo entre as duas\n\tabordagens: é inegável o rigor factual de Bruni e seu cuidado e\n\tapuro no cotejo de diferentes fontes, mas o caráter laudatório,\n\tpró-Cícero, da obra tem prioridade sobre a exatidão histórica.\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote5\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote5anc\" name\u003d\"sdfootnote5sym\"\u003e5\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tA quarta \u003ci\u003eCatilinária\u003c/i\u003e é um amálgama de (pelo menos) duas\n\tintervenções de Cícero no debate de 5 de dezembro: em \u003ci\u003eCat.\u003c/i\u003e\n\t1–6, o cônsul abre o debate e submete a questão aos senadores;\n\tem \u003ci\u003eCat.\u003c/i\u003e 7–24, temos o passo correspondente à menção de\n\tBruni: ao observar o efeito das palavras de César sobre os\n\tsenadores, Cícero toma a palavra, dando a entender sua preferência\n\tpela proposta de Décimo Silano, embora se resguardando numa postura\n\tde isenção. Para Para Dyck 2008: 208, \u003ci\u003eCat.\u003c/i\u003e 24 corresponde a\n\tuma terceira intervenção no debate, com a chamada para votação.\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote6\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote6anc\" name\u003d\"sdfootnote6sym\"\u003e6\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tSobre os critérios da apresentação do debate em Salústio,\n\tleia-se Scatolin 2019. Assim como a ausência do discurso de Cícero,\n\tem Salústio, não se dá por viés anticiceroniano, também a sua\n\tbreve menção, na versão de Bruni, não me parece\u003cspan lang\u003d\"en-US\"\u003e\n\t“\u003c/span\u003euma tentativa de restabelecer o lugar de Cícero como\n\tfigura central\u003cspan lang\u003d\"en-US\"\u003e” \u003c/span\u003e(Ianziti\u003cspan lang\u003d\"en-US\"\u003e\n\t\u003c/span\u003e2012\u003cspan lang\u003d\"en-US\"\u003e: 51\u003c/span\u003e), ou  de \u003cspan lang\u003d\"en-US\"\u003e“\u003c/span\u003evalorizar\n\ta figura de Cícero,\u003cspan lang\u003d\"en-US\"\u003e m\u003c/span\u003einimizando a\n\timportância de César e Catão\u003cspan lang\u003d\"en-US\"\u003e\"\u003c/span\u003e\n\t(Pradelle\u003cspan lang\u003d\"en-US\"\u003e \u003c/span\u003e2008\u003cspan lang\u003d\"en-US\"\u003e: \u003c/span\u003e455,\n\tn. 1). Se tal fosse o caso, o Aretino teria atenuado ou ignorado o\n\tpapel de César no debate e a proposta decisiva de Catão, e/ou\n\tamplificado a contribuição do cônsul (diferenças de ênfase e\n\tviés não faltam, nas fontes elencadas por\u003cspan lang\u003d\"en-US\"\u003e\n\t\u003c/span\u003eDrexler\u003cspan lang\u003d\"en-US\"\u003e \u003c/span\u003e1976\u003cspan lang\u003d\"en-US\"\u003e:\n\t170\u003c/span\u003e, e Veleio Patérculo é, nesse sentido, um caso exemplar:\n\talém de não cita o nome de César, atribuindo a um vago \u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003ealii\u003c/i\u003e\u003c/span\u003e,\n\t``outros'' (!), a sua proposta, ele dá enorme relevo ao discurso de\n\tCatão, cujo teor descreve em detalhe, e ao papel de Cícero,\n\tjustamente um dos tópicos de tal intervenção). É possível,\n\tantes, defender a ideia de que, em sua descrição do debate, Bruni\n\tfaz sua própria reconstrução dos fatos, com independência, a\n\tpartir do confronto do discurso de Cícero com as exposições de\n\tSalústio e Plutarco.\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote7\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote7anc\" name\u003d\"sdfootnote7sym\"\u003e7\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tPlutarco (\u003ci\u003eCic.\u003c/i\u003e 21.2–3) oferece uma interpretação mais\n\tmatizada, atentando às ambiguidades da quarta \u003ci\u003eCatilinária\u003c/i\u003e e\n\tobservando que Cícero ponderou as posições de Décimo Silano e de\n\tJúlio César. Pode-se observar, nesse sentido, que a estratégia do\n\tArpinate consistia em aparentar isenção, como moderador do debate,\n\te equilíbrio, na pesagem dos pareceres e de suas potenciais\n\tconsequências. Bruni, em contrapartida, mais taxativo, atém-se\n\tàquilo que, penso, via como o objetivo do orador, a despeito da\n\tpretensa postura isenta: dar a entender (24.4: \u003ci\u003eostendit\u003c/i\u003e),\n\tmais que explicitar, sua preferência pela proposta de Silano. Como\n\tquer que seja, ambas as interpretações são condizentes com o\n\tdiscurso ciceroniano.\u003cspan lang\u003d\"en-US\"\u003e \u003c/span\u003ee críticos\n\tcontemporâneos chegam a conclusões análogas às de Plutarco e\n\tBruni: cf., por exemplo,\u003cspan lang\u003d\"en-US\"\u003e \u003c/span\u003eDrummond\u003cspan lang\u003d\"en-US\"\u003e\n\t\u003c/span\u003e1995\u003cspan lang\u003d\"en-US\"\u003e: 14\u003c/span\u003e (\u003cspan lang\u003d\"en-US\"\u003e“…\n\ti\u003c/span\u003en the\u003cspan lang\u003d\"en-US\"\u003e \u003c/span\u003e\u003ci\u003eFourth Catilinarian\n\tOration\u003c/i\u003e he [sc. Cicero] is careful to maintain a stance of\n\tstudied neutrality in the senatorial debate itself'') e \u003cspan lang\u003d\"en-US\"\u003eDyck\n\t2008: 207 (“\u003c/span\u003eHe [sc. Cicero] indicates unmistakably his own\n\tpreference for D. Silanus' proposal of the death penalty, if only on\n\tpractical grounds\u003cspan lang\u003d\"en-US\"\u003e”\u003c/span\u003e).\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote8\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote8anc\" name\u003d\"sdfootnote8sym\"\u003e8\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tCf. Cic. \u003ci\u003eCat.\u003c/i\u003e 1.10 e 3.4 (com Dyck 2008: 85–86, para demais\n\tfontes e referências)\u003cspan lang\u003d\"en-US\"\u003e.\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote9\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote9anc\" name\u003d\"sdfootnote9sym\"\u003e9\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tFontes em Drexler 1976: 209–214..\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote10\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote10anc\" name\u003d\"sdfootnote10sym\"\u003e10\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tA primeira edição é de 1996.\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote11\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote11anc\" name\u003d\"sdfootnote11sym\"\u003e11\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tTivemos acesso a esta excelente edição quando já havíamos\n\tcompletado a primeira versão deste trabalho. Por restrição de\n\ttempo e \u003cspan lang\u003d\"en-US\"\u003eem \u003c/span\u003erespeito ao prazo estipulado\n\tpelos editores deste dossiê, pudemos apenas acrescentar, na versão\n\tfinal, algumas referências a pontos de maior relevância. \n\t\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote12\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote12anc\" name\u003d\"sdfootnote12sym\"\u003e12\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\t\u003ci\u003eiudicantur\u003c/i\u003e na edição de Viti, por erro tipográfico.\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote13\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote13anc\" name\u003d\"sdfootnote13sym\"\u003e13\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tCf. \u003ci\u003eMan.\u003c/i\u003e 1–3, em que Cícero, discursando pela primeira vez\n\tperante o povo reunido em assembleia, logo após sua eleição a\n\tpretor (em 66, apenas dois anos antes da eleição ao consulado),\n\tenfatiza e amplifica a autoridade que os romanos acabavam de lhe\n\tconferir, começando a pavimentar o caminho que o levaria à\n\tmagistratura suprema.\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote14\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote14anc\" name\u003d\"sdfootnote14sym\"\u003e14\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tAscônio, em seu comentário ao \u003ci\u003eIn toga candida\u003c/i\u003e (82.4 C \u003d\n\t64.7 St.), oferece uma descrição mais detalhada dos candidatos e\n\tdas dificuldades enfrentadas por Cícero: “Cícero teve seis\n\tconcorrentes durante sua candidatura ao consulado: dois patrícios,\n\tPúblio Sulpício Galba, Lúcio Sérgio Catilina; quatro plebeus,\n\tdentre os quais dois nobres, Gaio Antônio, filho do orador Marco\n\tAntônio, Lúcio Cássio Longino, e dois que não foram os primeiros\n\tde suas famílias a conquistar tão importante magistratura, Quinto\n\tCornifício e Gaio Licínio Sacerdote. Dentre os concorrentes,\n\tapenas Cícero era de origem equestre. Além disso, ele perdeu o pai\n\tdurante a candidatura. Seus demais concorrentes comportaram-se de\n\tmaneira discreta: Quinto Cornifício e Galba revelaram-se homens\n\tprudentes e honestos; não se soube de nenhuma desonestidade da\n\tparte de Sacerdote; quanto a Cássio, embora parecesse então mais\n\testúpido do que desonesto, revelou-se, poucos meses depois, que\n\tparticipara da conjuração de Catilina e defendera ideias das mais\n\tsanguinárias. Dessa maneira, esses quatro estavam atrás [na\n\tdisputa], próximos. Quanto a Catilina e Antônio, embora suas vidas\n\tfossem as mais desonrosas de todos [os candidatos], tinham grande\n\tpoder. De fato, os dois haviam se unido para afastar Cícero do\n\tconsulado, contando com a poderosa ajuda de Marco Crasso e Gaio\n\tCésar. Dessa maneira, este discurso [sc. \u003ci\u003eIn toga candida\u003c/i\u003e] é\n\tdirigido apenas contra Catilina e Antônio.” É de observar, de\n\tpassagem, que Ascônio se equivoca sobre a data da morte do pai de\n\tCícero, ocorrida em novembro de 68 (cf. \u003ci\u003eAtt.\u003c/i\u003e 1.6.2).\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote15\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote15anc\" name\u003d\"sdfootnote15sym\"\u003e15\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tPara fontes e detalhes do processo contra Catilina, que seria\n\tabsolvido, cf. \u003cspan style\u003d\"font-family: Times Roman, serif;\"\u003e\u003ci\u003eTLRR\u003c/i\u003e\u003c/span\u003e:\n\tcaso 212.\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote16\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote16anc\" name\u003d\"sdfootnote16sym\"\u003e16\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tCic. \u003ci\u003eAtt.\u003c/i\u003e 1.2.1. Ao contrário do que a apresentação de\n\tBruni pode sugerir, a carta data de 65, um ano antes da candidatura\n\tao consulado. Cícero, naquele momento, fazia um planejamento de\n\tlongo prazo para sua campanha (cf, nesse sentido, \u003ci\u003eAtt.\u003c/i\u003e\n\t1.1.1–2). No manuscrito utilizado por Bruni\u003cspan lang\u003d\"en-US\"\u003e \u003c/span\u003e(MS\n\tHarl. 3426, hoje na British Library, fo. 138\u003cspan lang\u003d\"en-US\"\u003e;\n\t\u003c/span\u003eref. em\u003cspan lang\u003d\"en-US\"\u003e \u003c/span\u003ePradelle\u003cspan lang\u003d\"en-US\"\u003e\n\t\u003c/span\u003e2008\u003cspan lang\u003d\"en-US\"\u003e: 431\u003c/span\u003e)\u003cspan lang\u003d\"en-US\"\u003e,\u003c/span\u003e\n\tconsta \u003ci\u003edetractoribus\u003c/i\u003e (“detratores”), em lugar de\n\t\u003ci\u003erationibus\u003c/i\u003e (aqui, “planos\", “projetos”), consenso\n\tdas edições críticas modernas.\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote17\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote17anc\" name\u003d\"sdfootnote17sym\"\u003e17\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tFryde 1983:\u003cspan lang\u003d\"en-US\"\u003e \u003c/span\u003e46 aponta esta observação de\n\tBruni como um de vários indícios de sua independência e rigor no\n\tuso das fontes:\u003cspan lang\u003d\"en-US\"\u003e \u003c/span\u003e“He […] ignored\n\tSallust by remarking that during the early part of Cicero’s\n\tconsulate Catiline’s designs still remained hidden, as most modern\n\tscholars would agree”\u003cspan lang\u003d\"en-US\"\u003e.\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote18\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote18anc\" name\u003d\"sdfootnote18sym\"\u003e18\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tSal. \u003ci\u003eCat.\u003c/i\u003e 23.5–6: “Sobretudo tal fato [sc. a denúncia da\n\tconjuração] inflamou nos homens o desejo de conferir o consulado a\n\tMarco Túlio Cícero. De fato, antes disso a maior parte da nobreza\n\tardia de inveja, e acreditavam que o consulado seria como que\n\tmaculado se um homem novo, ainda que egrégio, o obtivesse. Porém,\n\tquando se aproximou o perigo, a inveja e a soberba ficaram em\n\tsegundo plano.” Tradução: Scatolin 2018:\u003cspan lang\u003d\"en-US\"\u003e \u003c/span\u003e40.\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote19\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote19anc\" name\u003d\"sdfootnote19sym\"\u003e19\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tTrata-se de um dos grandes oradores da geração anterior a Cícero,\n\tum de seus mentores, juntamente com Marco Crasso, e, assim como\n\teste, escolhido como personagem protagonista do primeiro diálogo de\n\tCícero, o \u003ci\u003eDe oratore\u003c/i\u003e.\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote20\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote20anc\" name\u003d\"sdfootnote20sym\"\u003e20\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tO termo \u003ci\u003esententia\u003c/i\u003e (“proposta”, “parecer”) pode\n\tsugerir, erroneamente, que Catão propusera a honraria no Senado.\n\tPlutarco (\u003ci\u003eCic.\u003c/i\u003e 23.6), porém, fonte de Bruni aqui, deixa\n\tclaro que Catão discursava na assembleia popular (\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eἐν\n\tτῷ δήμῳ\u003c/span\u003e\u003c/span\u003e), quando conferiu o título ao cônsul.\n\tNo Senado, a proposta foi apresentada por Quinto Lutácio Cátulo.\n\tCf. Cic. \u003ci\u003ePis.\u003c/i\u003e 6: “Foi a mim que Quinto Cátulo, líder\n\tdesta Ordem e promotor da política pública, denominou ‘Pai da\n\tPátria’, num Senado absolutamente lotado”.\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote21\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote21anc\" name\u003d\"sdfootnote21sym\"\u003e21\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tCícero proferiu o discurso \u003ci\u003eDe proscriptorum liberis\u003c/i\u003e (“Sobre\n\tos filhos dos proscritos\") em resposta à iniciativa dos\n\ttribunos da plebe. O único fragmento supérstite do discurso é\n\tcitado por Quint. 11.1.85 (cf. Crawford 1994: 205–211). Mais\n\ttarde, em \u003ci\u003ePis.\u003c/i\u003e 4, de 55, Cícero comentaria o seu\n\tposicionamento sobre a questão: “Eu, contraindo inimizades, mas\n\tsem provocar desaprovação ao Senado, privei do direito de\n\tparticipar das eleições jovens honestos e corajosos, mas\n\tacostumados a uma condição de vida tal que, se conquistassem\n\tmagistraturas, perturbariam, ao que tudo indica, a estabilidade da\n\tRepública.”\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote22\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote22anc\" name\u003d\"sdfootnote22sym\"\u003e22\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tTanto Bruni como Plutarco apresentam uma versão incompleta da\n\tproposta de lei do tribuno Públio Servílio Rufo. De fato, o\n\tprimeiro fala em distribuição de terras públicas, o segundo, em\n\tvenda de bens (ou terras) públicos (πωλεῖν τὰ δημόσια).\n\tNa verdade, trata-se de uma combinação dos dois elementos. Leia-se\n\ta recente reconstrução que Manuwald 2018: xxi faz desse aspecto da\n\tproposta de lei: “The bill proposed arrangements to settle Roman\n\tcitizens as subsistence farmers on land owned or acquired by the\n\tstate […]. parcels of public land still available […] and\n\tcultivable land in Italy to be bought from willing private\n\tpossessors […]. To acquire the necessary public funds to purchase\n\tland for distribution, of land outside Italy acquired or inherited\n\tsince 88 \u003cspan style\u003d\"font-variant: small-caps;\"\u003ebce\u003c/span\u003e […], a\n\tsale of land designated for sale since 81 \u003cspan style\u003d\"font-variant: small-caps;\"\u003ebce\u003c/span\u003e\n\t[…], an investigation into whether land outside Italy was public\n\tor private and a potential imposition of heavier taxes on land\n\tdeclared as public […], a sale of areas in Italy and Sicily […],\n\ta confiscation of the booty of generals that had not been paid into\n\tthe treasury or spent on memorials and delivery of future booty […]\n\tas well as a collection of money received from new \u003ci\u003evectigalia\u003c/i\u003e\n\tafter 63 \u003cspan style\u003d\"font-variant: small-caps;\"\u003ebce\u003c/span\u003e”\u003cspan lang\u003d\"en-US\"\u003e\n\t\u003c/span\u003e(grifo nosso).\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote23\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote23anc\" name\u003d\"sdfootnote23sym\"\u003e23\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tSegundo Lintott 2013: 150, em comentário a Plut. \u003ci\u003eCic.\u003c/i\u003e 12.2,\n\tfonte de Bruni para estas informações, a ideia de que os\n\tdecênviros teriam autoridade para recrutar e pagar um exército é\n\tfantasiosa, derivando, possivelmente, da leitura incorreta dos\n\tdiscursos \u003ci\u003eDe lege agraria\u003c/i\u003e, seja em passo que não chegou a\n\tnós, seja em 2.95–97 — a que convém acrescentar 2.99, em que\n\thá a menção a \u003ci\u003evestris militibus\u003c/i\u003e,“vossos soldados\",\n\tdirigido aos apoiadores da lei, e 3.16, em que Cícero tenta incutir\n\tmedo no povo romano ao mencionar o recrutamento de \u003ci\u003eexercitus\n\tcontra vos\u003c/i\u003e, “exércitos contra vós”. Cf. também Manuwald\n\t2018: xxvii.\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote24\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote24anc\" name\u003d\"sdfootnote24sym\"\u003e24\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tApenas duas fontes antigas, Plutarco (\u003ci\u003eCic.\u003c/i\u003e 12.3) e Dião\n\tCássio (25.3), ligam o cônsul Antônio à proposta de lei agrária\n\t(cf. Manuwald 2018: xxv–xxvi). É de notar que a afirmação de\n\tBruni é mais categórica do que a de Plutarco, que diz apenas:\n\t“Muita gente ilustre apoiava esta lei, e, antes de todos, António,\n\to colega de Cícero, que esperava ser um dos dez (\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eὡς\u003c/span\u003e\u003c/span\u003e\n\tτῶν δέκα γενήσομενος)\". Segundo Dião\n\tCássio, os tribunos receberam o apoio de Antônio, que estava\n\ttotalmente alinhado com eles. Tradução de Várzeas 2012: 120.\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote25\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote25anc\" name\u003d\"sdfootnote25sym\"\u003e25\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tA Macedônia era uma província rica, que poderia permitir a Antônio\n\tequilibrar suas contas, dispensando-o de tomar parte na conspiração.\n\tA ironia é que, ao voltar da província, Antônio seria processado\n\te condenado (não se sabe se por incompetência em campanha militar\n\tou por cumplicidade na conjuração de Catilina), mesmo sendo\n\tdefendido por Cícero. Cf.\u003cspan lang\u003d\"en-US\"\u003e \u003c/span\u003e\u003cspan style\u003d\"font-family: Times Roman, serif;\"\u003e\u003ci\u003eTLRR\u003c/i\u003e\u003c/span\u003e:\n\tcaso 241\u003cspan lang\u003d\"en-US\"\u003e.\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote26\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote26anc\" name\u003d\"sdfootnote26sym\"\u003e26\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tCf. Cf. Manuwald 2018: xxiii–xxiv (com bibliografia na n. 62).\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote27\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote27anc\" name\u003d\"sdfootnote27sym\"\u003e27\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tAs fontes, aqui, consistirão sobretudo nas \u003ci\u003eCatilinárias\u003c/i\u003e, de\n\tCícero, e na \u003ci\u003eConjuração de Catilina\u003c/i\u003e, de Salústio\u003cspan lang\u003d\"en-US\"\u003e,\n\tque Bruni confronta com Plutarco.\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote28\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote28anc\" name\u003d\"sdfootnote28sym\"\u003e28\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tA versão de Bruni é mais contida do que a de Salústio, em passo\n\tanálogo (\u003ci\u003eCat.\u003c/i\u003e 14.1–3): “Numa cidade tão grande e tão\n\tcorrompida, Catilina mantinha a seu redor, como guardas — o que\n\tera extremamente fácil de fazer — bandos de escândalos e delitos\n\tde toda espécie. De fato, todo aquele que, devasso, adúltero,\n\tglutão, dilacerara os bens paternos com os dados, o ventre, o\n\tpênis, bem como os que contraíram enormes dívidas para obter a\n\tabsolvição de um escândalo ou delito; demais, os assassinos todos\n\tde toda parte, sacrílegos, condenados em julgamento ou no temor\n\tdeste por seus atos; além disso, aqueles a quem a mão e a língua\n\talimentavam com perjúrio ou sangue civil, todos, por fim, a quem\n\tatormentavam a desonra, a pobreza, a culpa — esses eram íntimos e\n\tfamiliares de Catilina.” Tradução: Scatolin 2018: 29–30.\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote29\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote29anc\" name\u003d\"sdfootnote29sym\"\u003e29\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tPúblio Cornélio Lêntulo Sura, cônsul, juntamente com Gneu\n\tAufídio Orestes, em 71, fora expulso do Senado em 70, junto com\n\toutros 63 membros daquela Ordem (dentre os quais Gaio Antônio\n\tHíbrida, o futuro colega de Cícero no consulado), pelos censores\n\tGneu Cornélio Lêntulo Clodiano e Lúcio Gélio Publícola (para\n\tfontes e detalhes, cf. \u003cspan style\u003d\"font-family: Times Roman, serif;\"\u003e\u003ci\u003eMRR 2\u003c/i\u003e\u003c/span\u003e:\n\t126–127). Lêntulo retomara o \u003ci\u003ecursus honorum\u003c/i\u003e, sendo eleito\n\tpara a pretura de 63 e, com isso, reconquistando seu posto no\n\tSenado.\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote30\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote30anc\" name\u003d\"sdfootnote30sym\"\u003e30\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tFésulas, cidade da Etrúria (atual Fiesole, na Toscana, situada a\n\tpoucos quilômetros de Florença).\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote31\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote31anc\" name\u003d\"sdfootnote31sym\"\u003e31\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tBruni usa um argumento várias vezes utilizado pelo próprio Cícero\n\tpara descrever as represálias que sofrera por sua atuação contra\n\ta conjuração de Catilina. Cf., por exemplo, \u003ci\u003ede Orat.\u003c/i\u003e 1.3:\n\t“Efetivamente, quando jovem, deparei-me com a perturbação da\n\tantiga ordem, e, em meu consulado, cheguei ao centro da dissensão e\n\tda crise reinantes em toda a conjuntura; e, durante todo esse tempo\n\tapós o consulado, lancei-me contra os vagalhões que, desviados por\n\tmim do que seria a ruína geral, recaíram sobre mim mesmo.” e\n\t\u003ci\u003ePis.\u003c/i\u003e 4 (“contraindo inimizades, mas sem provocar\n\tdesaprovação ao Senado”; citação completa acima).\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote32\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote32anc\" name\u003d\"sdfootnote32sym\"\u003e32\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tBruni corrige a grafia equivocada do nome, em Plutarco (\u003ci\u003eCic.\u003c/i\u003e\n\t27.4: \u003ci\u003eMallios\u003c/i\u003e).\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote33\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote33anc\" name\u003d\"sdfootnote33sym\"\u003e33\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tReferência ao \u003ci\u003esenatus consultum ultimum\u003c/i\u003e (“senátus-consulto\n\túltimo”). Cf. Sall. \u003ci\u003eCat.\u003c/i\u003e 29.2–3: “Assim, como é uso\n\tna maioria das situações de perigo, o Senado decretou que os\n\tcônsules cuidassem para que a República não sofresse detrimento.\n\tEsse é o maior poder conferido a um magistrado pelo Senado, segundo\n\ta tradição romana — aprestar um exército, promover a guerra,\n\tpor todos os meios coagir aliados e cidadãos, ter máxima\n\tautoridade e arbítrio na paz como na guerra. De outro modo, sem o\n\tmando do Povo, o cônsul não tem direito a nenhum desses poderes.\"\n\tTradução de Scatolin 2018: 44–45 (modificada). Para a\n\tproblematização da medida, cujo estatuto é mais vago do que o\n\tpasso salustiano dá a entender, cf. o artigo de Lundgreen em \u003cspan style\u003d\"font-family: Times Roman, serif;\"\u003e\u003ci\u003eEAH\u003c/i\u003e\u003c/span\u003e:\n\t\u003cspan style\u003d\"font-family: Times Roman, serif;\"\u003e\u003ci\u003es.v. Senatus consultum ultimum\u003c/i\u003e\u003c/span\u003e,\n\tcom bibliografia; para as fontes sobre o \u003ci\u003eSCV\u003c/i\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003e\n\t\u003c/i\u003e\u003c/span\u003e\u003cspan lang\u003d\"en-US\"\u003eem questão\u003c/span\u003e, cf. Drexler 1976:\n\t129–131.\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote34\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote34anc\" name\u003d\"sdfootnote34sym\"\u003e34\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tBruni corrige Plutarco, que cita Márcio (desconhecido) e Cetego\n\tcomo os dois conspiradores escolhidos para assassinar Cícero.\n\tSegundo Fryde 1983: 46, Bruni teve o cuidado de confrontar os\n\ttestemunhos de Cícero e Salústio sobre o \u003ci\u003estatus\u003c/i\u003e de\n\tVargunteio (cavaleiro para o primeiro, senador para o segundo),\n\toptando pela versão de Cícero. Segundo a hipótese de  \u003cspan lang\u003d\"en-US\"\u003eLinderski\n\t1963: 511\u003c/span\u003e–\u003cspan lang\u003d\"en-US\"\u003e512 \u003c/span\u003e(citado por Fryde),\n\tVargunteio teria sido expulso do Senado, depois de sua condenação\n\tpor crime eleitoral. A divergência das fontes se explicaria pelo\n\tfato de Cícero aludir, na primeira \u003ci\u003eCatilinária\u003c/i\u003e (1.9), ao\n\t\u003ci\u003estatus\u003c/i\u003e de Vargunteio naquele momento (ou seja, 63, data do\n\tproferimento), enquanto a referência de Salústio seria a seu\n\t\u003ci\u003estatus\u003c/i\u003e original. Acrescentemos que Cícero tinha um zelo\n\textremo com detalhes factuais em seus escritos, como se depreende da\n\tcorrespondência com Ático. Cf. \u003ci\u003eAtt.\u003c/i\u003e 13.20.2 e 13.44.3, para\n\tdois exemplos de minúcia factual na versão escrita de um discurso\n\t(o \u003ci\u003ePro Ligario\u003c/i\u003e), e Rawson 1972, para a sistematização da\n\tquestão em Cícero.\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote35\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote35anc\" name\u003d\"sdfootnote35sym\"\u003e35\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tSegundo o costume da \u003ci\u003esalutatio\u003c/i\u003e (“saudação matinal”), os\n\tromanos eminentes recebiam, em suas casas, grande número de\n\tclientes. Estes aguardavam o patrono no átrio da casa, espécie de\n\t“espaço público” dentro do ambiente privado da \u003ci\u003edomus\u003c/i\u003e\n\tromana. Depois de atendidos, eles acompanhavam o patrono até o\n\tfórum. Quanto mais numeroso o séquito, mais prestígio se conferia\n\tao patrono. No caso dos conspiradores, o plano era se misturar aos\n\tclientes e, quando surgisse a oportunidade, atacar Cícero de\n\tsurpresa. Quando se fala, portanto, em “fechar a porta\", o\n\tque se tem em mente é algo bem diverso do equivalente moderno:\n\ttrata-se do bloqueio do acesso ao átrio da casa do cônsul.\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote36\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote36anc\" name\u003d\"sdfootnote36sym\"\u003e36\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tTrata-se da \u003ci\u003ePrimeira Catilinária\u003c/i\u003e.\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote37\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote37anc\" name\u003d\"sdfootnote37sym\"\u003e37\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tEmbora aluda ao episódio, Bruni se resguarda de citar o insulto de\n\tCatilina a Cícero, que certamente conhecia da monografia\n\tsalustiana. Cf. Sall. \u003ci\u003eCat.\u003c/i\u003e 31.7: “que não julgassem que\n\tele [sc. Catilina], um patrício, de quem, tal como de seus\n\tantepassados, provieram inúmeros benefícios à plebe romana,\n\tcarecia da ruína da República, enquanto esta era salva por um\n\tMarco Túlio, cidadão inquilino da cidade de Roma.” Tradução de\n\tScatolin 2018: 47.\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote38\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote38anc\" name\u003d\"sdfootnote38sym\"\u003e38\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tA Porta Flamínia, ao norte da antiga Roma, situava-se no lugar onde\n\thoje se encontra a Porta del Popolo.\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote39\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote39anc\" name\u003d\"sdfootnote39sym\"\u003e39\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tTribo celta da Gália Narbonense, submetida a Roma em 120.\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote40\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote40anc\" name\u003d\"sdfootnote40sym\"\u003e40\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tComo bem observa\u003cspan lang\u003d\"en-US\"\u003e \u003c/span\u003ePradelle\u003cspan lang\u003d\"en-US\"\u003e\n\t\u003c/span\u003e2008\u003cspan lang\u003d\"en-US\"\u003e: \u003c/span\u003e455, n. 1, Bruni diverge,\n\taqui, dos relatos de Salústio, Plutarco, Apiano e Dião Cássio, \u003cspan lang\u003d\"en-US\"\u003eao\u003c/span\u003e\n\tsimplesmente eliminar de sua narrativa a figura de Catilina e o\n\trelato de sua derrocada e morte em combate. O motivo, claro está, é\n\ta seletividade programática de Bruni (cf. 18.1) no confronto da\n\tconjuração de Catilina, válida, em ampla medida, também para a\n\tobra como um todo (cf. 3 (da carta a Niccolò Niccoli):\u003cspan lang\u003d\"en-US\"\u003e\n\t\u003c/span\u003e\u003ci\u003epro nostro arbitrio voluntateque\u003c/i\u003e [\u003cspan lang\u003d\"en-US\"\u003e“\u003c/span\u003esegundo\n\tnosso arbítrio e vontade\u003cspan lang\u003d\"en-US\"\u003e”\u003c/span\u003e], descrição\n\tdo critério para o uso das fontes gregas e latinas na biografia).\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote41\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote41anc\" name\u003d\"sdfootnote41sym\"\u003e41\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tJuv. 8.244.\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote42\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote42anc\" name\u003d\"sdfootnote42sym\"\u003e42\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tCf. Cic. \u003ci\u003eFam.\u003c/i\u003e 5.2.7 (carta a Quinto Metelo Céler, irmão do\n\ttribuno Metelo Nepos): “Ele [sc. Quinto Metelo Nepos], porém\n\t(tenho certeza de que você ouviu falar), no último dia do ano,\n\tinfligiu-me um ultraje de que mesmo o mais desonesto cidadão jamais\n\tfoi vítima, no exercício de alguma magistratura: depois de eu\n\tsalvar a República, ele me privou da possibilidade de discursar na\n\tassembleia, no encerramento de minha magistratura. No entanto, esse\n\tultraje que ele cometeu contra mim proporcionou-me uma enorme honra.\n\tDe fato, como ele não me permitia senão prestar o juramento,\n\tprestei, em voz alta, um juramento verídico e belíssimo, que o\n\tpovo, também jurando, confirmou como verídico.\" Cf. ainda\n\tCic. \u003ci\u003ePis.\u003c/i\u003e 6.\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote43\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote43anc\" name\u003d\"sdfootnote43sym\"\u003e43\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tPompeu pode não ter sido hostil a Cícero ao voltar a Roma, mas\n\tcertamente recebeu de maneira gélida a carta aberta (não\n\tsupérstite) que o Arpinate lhe escrevera, como se depreende das\n\tqueixas feitas diretamente ao comandante, em \u003ci\u003eFam.\u003c/i\u003e 5.7 (sobre\n\tesse episódio, leiam-se também também \u003ci\u003eSul.\u003c/i\u003e 67; \u003ci\u003ePlanc.\u003c/i\u003e\n\t85 e \u003ci\u003eSchol. Bob.\u003c/i\u003e 148.9–20 Hildebrandt).\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote44\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote44anc\" name\u003d\"sdfootnote44sym\"\u003e44\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tCf. Cic. \u003ci\u003eOff.\u003c/i\u003e 1.78: “Posso muito bem, Marco, meu filho,\n\tvangloriar-me para você, a quem cabe herdar esta glória e imitar\n\tminhas ações. Foi a mim, de toda forma, que um homem coberto de\n\tlouvores bélicos, Gneu Pompeu, concedeu [a honra] de afirmar que\n\tteria obtido seu terceiro triunfo em vão, se não tivesse, pelo\n\tserviço que eu prestara à República, um local para o celebrar.”\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote45\"\u003e\n\t\u003cp align\u003d\"justify\" lang\u003d\"pt-PT\" style\u003d\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote45anc\" name\u003d\"sdfootnote45sym\"\u003e45\u003c/a\u003e\u003csup\u003e\u0002\u003c/sup\u003e\n\tSobre as oscilações da \u003ci\u003eamicitia\u003c/i\u003e de Cícero e Pompeu, cf.\n\tPradelle\u003cspan lang\u003d\"en-US\"\u003e \u003c/span\u003e2008\u003cspan lang\u003d\"en-US\"\u003e: \u003c/span\u003e459,\n\tn. 3.\u003c/p\u003e\n\u003c/div\u003e\n\u003cp style\u003d\"text-align: center;\"\u003e\u0026nbsp;\u003c/p\u003e"},"link":[{"rel":"replies","type":"application/atom+xml","href":"https://www.revistasisifo.com/feeds/3727363470584983807/comments/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"https://www.revistasisifo.com/2021/08/cicero-novus-de-leonardo-bruni-de.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"https://www.blogger.com/feeds/1072695390919205880/posts/default/3727363470584983807"},{"rel":"self","type":"application/atom+xml","href":"https://www.blogger.com/feeds/1072695390919205880/posts/default/3727363470584983807"},{"rel":"alternate","type":"text/html","href":"https://www.revistasisifo.com/2021/08/cicero-novus-de-leonardo-bruni-de.html","title":"Cicero Novus, de Leonardo Bruni:  De consulatu Ciceronis"}],"author":[{"name":{"$t":"carla vanessa"},"uri":{"$t":"https://www.blogger.com/profile/00885708202220293112"},"email":{"$t":"noreply@blogger.com"},"gd$image":{"rel":"http://schemas.google.com/g/2005#thumbnail","width":"32","height":"24","src":"//1.bp.blogspot.com/_Pv4oC_hV0oo/SW4tlHisWaI/AAAAAAAAAAY/IDRYPZqX6CA/S220-s32/MENINAS+033.jpg"}}],"media$thumbnail":{"xmlns$media":"http://search.yahoo.com/mrss/","url":"https://1.bp.blogspot.com/-dCKLMHW7dUc/YQdLxXeSDKI/AAAAAAAAB10/qoqwMpqZ0i0WNSAwn7sCqb7wPaxzE8xqgCLcBGAsYHQ/s72-c/adriano.jpg","height":"72","width":"72"},"thr$total":{"$t":"0"}},{"id":{"$t":"tag:blogger.com,1999:blog-1072695390919205880.post-1524480694254065718"},"published":{"$t":"2021-08-01T23:25:00.006-03:00"},"updated":{"$t":"2021-08-01T23:44:42.683-03:00"},"category":[{"scheme":"http://www.blogger.com/atom/ns#","term":"Destaques"},{"scheme":"http://www.blogger.com/atom/ns#","term":"Iniciação"}],"title":{"type":"text","$t":"Feminismo, Pós-modernidade e Teoria Crítica: debate entre Nancy Fraser e Seyla Benhabib"},"content":{"type":"html","$t":"\u003cp\u003e\u0026nbsp;Revista Sísifo. N° 13, Janeiro/Junho 2021. ISSN 2359-3121. www.revistasisifo.com\u003c/p\u003e\u003cp\u003e\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"text-align: right;\"\u003e\n\u003c/p\u003e\u003cp align\u003d\"right\" class\u003d\"western\" style\u003d\"line-height: 108%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan style\u003d\"font-weight: normal;\"\u003eLaiz\nFraga Dantas\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\u003cp\u003e\u0026nbsp;\u003c/p\u003e\u003cp\u003e\n\u003c/p\u003e\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\"\u003eLaiz Fraga Dantas é\ndoutora em Filosofia pelo Programa de Pós-graduação em Filosofia\nUFBA.  Pesquisa na área de Teoria Crítica, com dissertação sobre\na reconstrução do marxismo na Teoria Crítica de Habermas, e tese\nsobre o critério normativo da Teoria Crítica contemporânea através\ndo pensamento de Nancy Fraser. Integrante do Grupo de Pesquisa\nPoética Pragmática e do Grupo de Estudos Independente Mulheres e\nFilosofia (GEIMF).\u003c/p\u003e\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\"\u003e\u0026nbsp;\u003c/p\u003e\u003cp class\u003d\"sdfootnote-western\" style\u003d\"text-align: center;\"\u003e\u003c/p\u003e\u003cdiv class\u003d\"separator\" style\u003d\"clear: both; text-align: center;\"\u003e\u003ca href\u003d\"https://1.bp.blogspot.com/-HcXasGp0PEY/YQdI_M6MMvI/AAAAAAAAB1k/GLwR43Jg32k8J9BjV-j05ub6G8uyvOxpwCLcBGAsYHQ/s803/laiz.jpg\" imageanchor\u003d\"1\" style\u003d\"margin-left: 1em; margin-right: 1em;\"\u003e\u003cimg border\u003d\"0\" data-original-height\u003d\"600\" data-original-width\u003d\"803\" height\u003d\"239\" src\u003d\"https://1.bp.blogspot.com/-HcXasGp0PEY/YQdI_M6MMvI/AAAAAAAAB1k/GLwR43Jg32k8J9BjV-j05ub6G8uyvOxpwCLcBGAsYHQ/s320/laiz.jpg\" width\u003d\"320\" /\u003e\u003c/a\u003e\u003c/div\u003e\u003cbr /\u003e\u0026nbsp;\u003ca href\u003d\"https://drive.google.com/file/d/1EjGVZwV-573PLEz_K7Fk5DSjWsy-gXZX/view?usp\u003dsharing\" target\u003d\"_blank\"\u003ePDF\u003c/a\u003e\u003cp\u003e\u003c/p\u003e\n\u003cp\u003e\u0026nbsp;\u003c/p\u003e\u003cp\u003e\n\u003c/p\u003e\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.28cm;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cb\u003eRESUMO: \u003c/b\u003ePara\nNancy Fraser e Seyla Benhabib – ambas filósofas feministas da\nTeoria Crítica contemporânea –, discutir a relação entre a\nfilosofia e o feminismo é crucial para pensar, por um lado, a\npolítica prática do movimento feminista e, por outro, a\nautocompreensão da filosofia contemporânea. Essa discussão\npassaria necessariamente pela análise das correntes pós-modernas\nque, para as autoras, tornaram-se, atualmente, elemento recorrente\npara as formulações da teoria feminista. A crítica das filosofias\npós-modernas às grandes-narrativas, à ideia de história, e de um\nsujeito epistemológico abstrato, são cruciais para o debate de\ngênero. A Teoria Crítica, por outro lado, inspirada por um\nreferencial hegelo-marxista, assume uma concepção mais ampla da\nhistória e uma teoria orientada a partir de uma normatividade.\nPartindo de um terreno teórico comum, as duas autoras apontam as\ndificuldades e potencialidades dos discursos pós-modernos e da\nTeoria Crítica em relação ao feminismo. As autoras pretendem\nconciliar elementos de ambas as correntes a fim de possibilitar uma\nrelação entre filosofia e feminismo eficiente para lidar com\ndesafios apresentados pela política prática hodierna. O artigo\npretende discutir as reflexões apresentadas pelas filósofas, de\nmodo a tratar da relação entre filosofia e a teoria e prática\npolítica feminista.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 108%; margin-bottom: 0.28cm;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cb\u003ePalavras-chave:\n\u003c/b\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003eTeoria Crítica, Feminismo,\nPós-modernismo, Nancy Fraser, Seyla Benhabib.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp class\u003d\"western\" style\u003d\"line-height: 108%; margin-bottom: 0.28cm;\"\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 108%; margin-bottom: 0.28cm;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eABSTRACT: \u003c/b\u003eFor\nNancy Fraser and Seyla Benhabib – both feminist philosophers of\ncontemporary Critical Theory – discussing the relationship between\nphilosophy and feminism is crucial to think the practical politics of\nthe feminist movement and the self-understanding of contemporary\nphilosophy. This discussion would necessarily go through the analysis\nof postmodern philosophies that, for these authors, have now become a\nrecurring element for feminist theory formulations. The critique of\npostmodern philosophies of the foundationalism, great narratives, the\nidea of history, and of an abstract epistemological subject, are\ncrucial to the gender debate. Critical Theory, inspired by a Hegelian\nand Marxist framework, assumes a broader conception of history and a\ntheory guided by normativity. Starting from a common theoretical\nground, the two authors point out the difficulties and potentials of\npostmodern discourses and Critical Theory in relation to feminism.\nThe authors intend to reconcile elements from both currents in order\nto enable an efficient relationship between philosophy and feminism\nto deal with today's issues. The article intends to discuss the\nreflections presented by the philosophers, in order to deal with the\nrelationship between philosophy and feminist political theory and\npractice.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 108%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eKeywords:\n\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eCritical\nTheory, Feminism, Postmodernism, Nancy Fraser, Seyla Benhabib.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"en-US\" style\u003d\"line-height: 108%; margin-bottom: 0.28cm;\"\u003e\n\u003c/p\u003e\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"en-US\" style\u003d\"line-height: 108%; margin-bottom: 0.28cm;\"\u003e\u003c/p\u003e\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"en-US\" style\u003d\"line-height: 108%; margin-bottom: 0.28cm;\"\u003e\u003c/p\u003e\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"en-US\" style\u003d\"line-height: 108%; margin-bottom: 0.28cm;\"\u003e\u003cbr /\u003e\n\u003c/p\u003e\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"en-US\" style\u003d\"line-height: 108%; margin-bottom: 0.28cm;\"\u003e\n\u003c/p\u003e\u003col\u003e\u003cli\u003e\n\u003cp style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eFeminismo\n\te Teoria Crítica podem trabalhar juntos?\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/li\u003e\u003c/ol\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003e\t\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eSegundo\nNancy Fraser, a relação entre filosofia e feminismo, estabelecida\npelos debates acadêmicos contemporâneos, provoca uma inflexão\nimportante nos dois campos. Na medida em que o feminismo se expande\nda prática política que, historicamente, se expressa nas conquistas\ne pautas de luta para a emancipação das mulheres, o movimento\nassume também o campo do debate teórico\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote1sym\" name\u003d\"sdfootnote1anc\"\u003e\u003csup\u003e1\u003c/sup\u003e\u003c/a\u003e\u003c/span\u003e\u003c/span\u003e\u003csup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nNos últimos ano\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003es,\nas ciências humanas foram levadas a refletir sobre seus fundamentos\nteóricos, considerando o ocultamento das mulheres e outras\nsubjetividades subalternizadas, perpetrado pelas teorias ao longo da\nhistória. O desenvolvimento das chamadas teorias feministas informa\ne modifica os moldes estabelecidos para as lutas sociais e a prática\npolítica, que assimila novas pautas e novas discussões. Essa\nrelação se dá através de uma via de mão dupla entre teoria e\nprática, produção teórica e movimento político.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tPodemos\nafirmar que no campo da filosofia – especialmente aqui no Brasil –\nencontramos maior resistência à assimilação do debate feminista\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote2sym\" name\u003d\"sdfootnote2anc\"\u003e\u003csup\u003e2\u003c/sup\u003e\u003c/a\u003e,\nassim como do estabelecimento de uma relação entre a produção\nteórica acadêmica com a prática política. Seguindo a proposta de\nFraser, aliar o debate feminista à filosofia acadêmica só se faz,\nde forma efetiva, através da autorreflexão acerca do modo como\ncompreendemos a filosofia. Inserir o feminismo como um novo tema na\nantiga estrutura de investigação da filosofia, assumindo uma\nhistória da filosofia europeia e masculina como cânone, apenas\nproduz um efeito aparente de inclusão. Do mesmo modo, incluir\nmulheres na história do pensamento, revelando o apagamento dessas\nfiguras ao longo da história, apesar de significar um avanço\npositivo no sentido de possibilitar a visibilidade de filósofas,\nisoladamente, não motiva um pensamento filosófico contemporâneo\nque produza mudança reais na estrutura androcêntrica sob a qual\ndesenvolveu-se e consolidou-se a pesquisa filosófica. Do mesmo modo,\nreivindicar maior inclusão de mulheres nos espaços acadêmicos não\nleva necessariamente ao desenvolvimento uma filosofia menos\nandrocêntrica. Pois, o androcentrismo da filosofia não se expressa\napenas pela falta de representatividade das mulheres nesse campo, mas\nestá embutido em concepções basilares da filosofia, como a ideia\nde sujeito, a noção de razão, a ideia de política assimilada a\numa concepção de espaço público, em contraponto do espaço\nprivado, o conceito de trabalho, entre muitos outros exemplos que\npoderíamos apresentar. Como expõe Fraser, ao debater a relação\nentre a Teoria Crítica contemporânea e as teorias feministas, o que\nse propõe é uma discussão sobre a autocompreensão da filosofia em\nnosso tempo à luz das reivindicações do movimento feminista e do\nseu debate teórico.\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e \u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eAssim,\no debate aparentemente metateórico possui uma intenção político e\nprática iminente.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\t\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eNancy\nFraser e Seyla Benhabib, ambas com teorias cujo escopo de discussão\nremontam à tradição da Teoria Crítica e autoproclamadas\nfeministas. As autoras percebem que o debate de gênero encontrou nos\ndiscursos desconstrucionistas, chamados pós-modernos\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote3sym\" name\u003d\"sdfootnote3anc\"\u003e\u003csup\u003e3\u003c/sup\u003e\u003c/a\u003e,\num espaço fértil para o desenvolvimento para as teorias feministas.\nO campo marxista, no qual se insere a Teoria Crítica, sustenta uma\ncompreensão de política baseada em uma ideia de história mais\nampla, com foco nas condições materiais, através de uma crítica\nda economia política, com Marx e em uma ideia de “classe”. Esse\nreferencial teórico, no entanto, parece não comportar bem questões\nindenitárias. Por outro lado, segundo as filósofas, as correntes\npós-modernas trazem para a filosofia uma preocupação\ncontextualista, um foco na diferença, e um ceticismo em relação às\ngrandes-narrativas, elementos importantes para a composição do\nquadro teórico para os debates sobre identidade. Como, e porque, é\nnecessário reconciliar esses dois campos teóricos aparentemente\ndistintos – a Teoria Crítica e sua herança marxista, e as teorias\nfeministas – é o que motiva o debate entre Nancy Fraser e Seyla\nBenhabib. No compêndio \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscussões\nFeministas\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote4sym\" name\u003d\"sdfootnote4anc\"\u003e\u003csup\u003e4\u003c/sup\u003e\u003c/a\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n(1990 e 1995), Benhabib e Fraser estabelecem um diálogo cujo\nobjetivo é compreender de que forma a Teoria Crítica, e seu\nreferencial marxista, em relação ao viés teórico pós-moderno,\npodem contribuir para o debate acerca do feminismo. Ao discutirem os\nlimites e potencialidades das duas correntes em relação ao\nfeminismo, as autoras propõem modos de aliar a preocupação\npós-moderna com a diferença com a normatividade, constitutiva da\nTeoria Crítica, a inserção na história e o apelo a um tipo de\nuniversalidade que sustenta tanto o interesse normativo como o aporte\nmarxista-hegeliano para a história.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003col start\u003d\"2\"\u003e\u003cli\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\t\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eSó\n\té possível um feminismo pós-moderno? Os limites e potencialidades\n\tda modernidade e da pós-modernidade.\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/li\u003e\u003c/ol\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ePara\nBenhabib, dentro da cultura acadêmica ocidental, em democracias\ncapitalistas, feminismo e pós-modernismo têm emergido como duas\ncorrentes cruciais de nosso tempo. Essas duas correntes encontraram\nafinidades no combate às grandes-narrativas da modernidade\n(BENHABIB, 1995, p. 17). Paralelo à emersão dessas duas correntes,\nsurge a questão sobre em que medida o marxismo, que inspirou\nfortemente a segunda onda do feminismo, ainda é conciliável com os\nnovos caminhos das discussões feministas.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n \u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eA\nTeoria Crítica tem, desde seu surgimento, clara influência do\npensamento marxista e hegeliano. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eMax\nHorkheimer, em seu texto \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eTeoria\ntradicional e Teoria Crítica\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n(1937), expõe a Teoria Crítica a partir de uma apropriação da\nfilosofia de Marx, que apresentaria um contraponto dialético e\ncrítico ao “positivismo” da teoria tradicional. Marx assumiu\ncomo atividade da filosofia atribuir diagnóstico à sociedade e\nprognósticos para orientar a ação, oferecendo à filosofia\nrelevância prática e histórica. Horkheimer quer destacar o\npotencial humanístico da filosofia em Marx e seu caráter\nemancipatório, em contraponto ao caráter conservador da filosofia\ntradicional.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nResgatando esse potencial humanístico em Marx através de seu\nimpulso prático e histórico para a filosofia. Para Fraser, a Teoria\nCrítica atual deve relembrar Marx e voltar-se ao elemento político\nlatente a qualquer discussão teórica. É justamente o desvelamento\ndeste elemento, contra a pretensão de universalismo sustentada pela\nteoria tradicional, que definiria a teoria crítica. Fraser relembra\na definição de\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nMarx (1843), segundo a qual o papel da Teoria Crítica é produzir “o\nautoaclaramento das lutas e desejos de uma época” (FRASER, 2013,\np.19, tradução nossa). A Teoria Crítica assume a narrativa moderna\ne, assimilando-a ao debate contemporâneo, percebe neste discurso\nelementos cruciais para a política contemporânea.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eOs\npós-modernistas, por outro lado, assumem o processo de saída da\nmodernidade. Benhabib discute diretamente com Jean-François Lyotard,\npercebendo no seu pensamento o marco para o surgimento de um\nposicionamento crítico acerca da modernidade e do prenúncio de sua\nobsolescência. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eFraser,\nem concordância com Benhabib, considera que atualmente há uma\ngrande retração dos discursos marxistas, que não constituem mais\n“uma meta-narrativa ou discurso mestre de oposição política em\nsociedades capitalistas” (FRASER, 1998. P.4. Tradução nossa).\nPara as autoras, esse fenômeno faz parecer que, por um lado,\nfeminismo e Teoria Crítica não são conciliáveis e, por outro, que\nfeminismo e pós-modernismo encontram entre si uma relação de\nconvergência óbvia. No entanto, para Benhabib, alguns discursos\npós-modernos deveriam nos fazer concluir exatamente o contrário,\npois conduziriam ao abandono de elementos definidores da teoria\nfeminista e de dispositivos úteis para a luta política. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eNo\ntexto \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eFeminismo\ne Pós-modernismo: uma aliança difícil\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote5sym\" name\u003d\"sdfootnote5anc\"\u003e\u003csup\u003e5\u003c/sup\u003e\u003c/a\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n(1995), Benhabib expõe que são três as principais teses defendidas\npelas correntes pós-modernas: I. a morte do sujeito, II. a morte da\nhistória e III. a morte da metafísica. Para a autora, existem duas\nformas possíveis de interpretar essas teses: a versão fraca e a\nversão forte. Benhabib se dedica a investigar cada tese em sua\nversão forte e fraca de modo a avaliar qual interpretação é mais\nprodutiva para o feminismo. A primeira tese pós-moderna, a morte do\nsujeito, tem por intenção rejeitar qualquer concepção\nessencialista de sujeito ou natureza considerando – em contraponto\nà ideia de um sujeito transcendental – que o sujeito é formado\nhistoricamente, socialmente e se encontra inserido de modo\nconstitutivo na rede linguística de significações. No feminismo\nesse tema aparece através da desmistificação do sujeito da razão.\nEm sua versão fraca da tese da morte do sujeito, essa formulação\nrevela que, através da ideia de um sujeito universal da razão\nteórica e prática, a filosofia esconde um sujeito situado com\ncontornos particulares, mas cujas características supostamente\nneutras são tratadas como universais. Esse sujeito universal da\nexperiência, supostamente representativo para humanos como tal,\noblitera as diferenças de gênero, época, raça e contexto social,\ndeslegitimando o papel dessas diferenças na formação da\nsubjetividade. Apontar o contexto cultural e reconhecer as\ncaracterísticas historicamente mutáveis e as variáveis sociais que\nconstituem o sujeito é desmistificar a pretensão universal a que se\narvora o sujeito metafísico transcendental. Para as teorias\nfeministas, ainda mais profundamente, esse sujeito universal\nrepresenta, ao fim e ao cabo, a imagem do sujeito masculino que, ao\nconstituir-se como universal, relega à subjetividade feminina o\ncaráter de uma variante secundária. A versão forte dessa tese\ndissolve completamente a subjetividade na cadeia das significações\nlinguísticas e define-se através dos discursos socialmente\nconstruídos. O sujeito se torna, assim, apenas mais uma posição\ndentro da linguagem. Para a autora, essa leitura da tese sobre a\nmorte do sujeito é incompatível com os objetivos do feminismo.\nCompreender o sujeito dessa forma encobre a possibilidade de agência,\nautonomia e a habilidade de perseguir autonomia, deixando em primeiro\nplano os processos passivos de subjetivação\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote6sym\" name\u003d\"sdfootnote6anc\"\u003e\u003csup\u003e6\u003c/sup\u003e\u003c/a\u003e.\nBenhabib considera que, para o pensamento contemporâneo, é\nimpensável conceber a ideia de subjetividade fora dos processos de\nsignificação linguística e da estrutura simbólica das narrativas,\nsituadas contextualmente. No entanto, levar essa concepção ao\nextremo acaba por solapar a possibilidade de autoafirmação do\nsujeito e autonomia.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eA\nsegunda tese pós-moderna debatida por Benhabib é a morte da\nhistória. Segundo os discursos pós-modernos, a ideia de uma\nhistória pensada através do desenvolvimento de uma narrativa ampla\npressupõe o valor da unidade, homogeneidade e totalidade, em face do\ncontingente e singular próprios dos pontos de vista mais\ncontextualizados. Além disso, essa defesa da história é, também,\na defesa de uma ideia de progresso. Em nome do progresso humano, das\nciências e das tecnologias, uma série de violências e destruição\ndo meio-ambiente foram justificadas. Essa ficção acerca de um\nprocesso ascendente de desenvolvimento que a história humana\npercorreria ao longo do tempo esconderia um potencial totalitário\nque os autores pós-modernos querem denunciar. A versão fraca dessa\ntese pós-moderna sustenta que é preciso abrir mão das\ngrandes-narrativas, que são essencialistas e monocausais. O que, na\nprática, se traduziria na rejeição em assumir qualquer grupo\nespecífico como representante das forças da história, como o\nagente que move essas forças e cujos interesses coincidem com as\naspirações do seu tempo. Configura-se em uma crítica aos\nmovimentos totalitários do nosso século, incluindo os fascismos,\nalém do marxismo ortodoxo e seu nacional-socialismo. Para as\ndiscussões do feminismo, a tese sobre o fim das grandes narrativas\nse traduz na crítica à possibilidade de se defender uma ideia de\nmulher universal que, partindo do papel culturalmente assumido pela\nmulher ao longo da história, acaba definindo essencialmente o que é\na mulher em si. O feminismo então expõe as especificidades das\nmulheres negras, trabalhadoras, lésbicas, etc, como forma de\nesvaziar a possibilidade de um conceito único de mulher. A versão\nforte da tese sobre a morte da história, para Benhabib, configura-se\na partir da rejeição de qualquer narrativa que extrapole as\nmicro-práticas e foque em macroestruturas, em um recorte amplo e de\nmaior duração da história. Essa leitura da tese pós-moderna\nimplicaria, para Benhabib, na impossibilidade de estabelecer qualquer\nrelação entre política e história, confinando a política à\nespecificidade de um contexto e momento histórico. Para Benhabib,\nolhar criticamente para história, de forma ampla, fez o feminismo\nrevelar a invisibilidade das mulheres nessa narrativa e apontar para\npossibilidades futuras de emancipação. Assim, para a autora,\nabandonar a narrativa histórica significa também abandonar a\npossibilidade de produzir uma teoria feminista engajada, com\ninteresse emancipatório amplo projetado para além do contexto\npresente. Isso possibilitaria a formulação de uma ética e de uma\npolítica que possa ser abrangente suficiente para constituir-se em\num horizonte comum para as diversas lutas específicas. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ePor\nfim, a tese sobre a morte da metafísica considera que, desde Platão,\na filosofia pretende desvendar o mundo através de uma noção\nunitária de ser, a-histórico e absoluto. Na medida que a metafísica\ntem acesso ao real, ela tem também acesso privilegiado à verdade,\nque desempenha papel fundacionista para o conhecimento. A versão\nfraca dessa tese rejeita a transcendência e o fundacionismo e afirma\nem seu lugar um conhecimento histórica e culturalmente situado. Em\nsua versão forte, essa tese acaba por negar a possibilidade da\nfilosofia, para Benhabib, na medida que a descreve como um\nmetadiscurso de legitimação que perde sua razão de ser quando\nabandona esse objetivo. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eNesse\naspecto, se apresenta a discordância crucial entre Fraser e\nBenhabib. Apresenta-se às filósofas a questão: “Como podemos\ncombinar a incredulidade pós-moderna em relação às metanarrativas\ncom o poder social-crítico do feminismo?”\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote7sym\" name\u003d\"sdfootnote7anc\"\u003e\u003csup\u003e7\u003c/sup\u003e\u003c/a\u003e\n (FRASER, 1990b, P.34, tradução nossa). A Teoria Crítica define\nseu método em dois momentos: o diagnóstico e o prognóstico. O\ndiagnóstico supõe uma leitura explicativa da realidade através da\nanálise das condições sociais, as relações de poder, dominação\ne opressão, apontando os elementos sociais bloqueadores da\nemancipação no interior do contexto social. O prognóstico supõe\num salto para fora do real, apoiado em critérios normativos, a\nteoria formula uma proposta, voltada para a ação prática,\norientada para a emancipação.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n \u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ePara\nBenhabib, a crítica não é capaz de evitar a tarefa de classificar\ne reconstruir as normas às quais precisa apelar no próprio\nexercício da crítica, dessa forma, é necessário que esteja\nsituada fora do contexto que analisa, ou seja, para que exista a\npossibilidade de um salto normativo, a crítica não pode ser\ntotalmente imanente. Por outro lado, o debate feminista encontrou no\ndiscurso pós-moderno um rico modelo de compreensão da diferença em\nface do discurso moderno. Saltando para fora da estrutura\nhomogeneizante de uma história universalizante, foi possível\nenxergar e analisar os sujeitos empurrados para fora desse universal\ne, dessa maneira, invisibilizados. Como é possível, então, aliar\ndiagnóstico imanente dos discursos pós-modernos, frutíferos ao\nfeminismo com a intenção utópica-antecipatória do prognóstico\ncrítico?\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003e3.\nO dilema entre pós-modernidade e utopia.\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ePara\nBenhabib, a crítica deve apresentar-se como um refúgio, para além\ne fora dos discursos que circulam, ou seja, a crítica não pode ser\nimanente, sob a pena de perder sua efetividade crítica e seu\npotencial emancipatório. As normas de uma cultura podem não ser\nsuficientes para o exercício da crítica a esta cultura, sobretudo\nem momentos em que a cultura se encontra tão reificada e engessada\nque se torna limitador para a formulação de um pensamento crítico\nefetivo como horizonte para uma política emancipatória. Essa tarefa\nde desafiar a certeza de nossos próprios modos de vida é perdida,\npara Benhabib, em uma crítica que se contenta em restringir-se ao\ncontexto que analisa: se perde a capacidade de gerar utopia.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eAssumir\numa postura pós-moderna radicalmente anti-fundacionista provocaria\numa retração da utopia, o que geraria consequências tanto teóricas\ncomo práticas. A crítica à utopia moderna como forma de sujeição\nimpediria a possibilidade de qualquer outra utopia. Como consequência\nprática, acabaríamos com um feminismo tanto anti-moderno quanto sem\npossibilidades de subversão crítica ou ressignificação radical da\nrealidade. Esse seria um feminismo pouco hábil politicamente,\nnivelando qualquer possibilidade de utopia, à utopia moderna.\nTransformando qualquer tentativa de fornecer princípios reguladores\npara a teoria social e horizontes de mudança social radical em\nformas de sujeição. Segundo Benhabib:\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 100%; margin-bottom: 0.28cm; margin-left: 3.75cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eOuso\nsugerir que o pós-modernismo produziu um “recuo da utopia”\ndentro do feminismo. Por \"utopia\" não me refiro à\ncompreensão modernista desse termo, como a reestruturação total de\nnosso universo social e político de acordo com algum plano\nracionalmente elaborado. Essas utopias do Iluminismo não só\ndeixaram de convencer, mas com a auto-iniciada saída do Estado de\ngraça das “utopias sociais” anteriormente existentes, uma das\nmaiores utopias racionalistas da humanidade, assim como a utopia de\numa economia planejada racionalmente que levaria a humanidade a\nemancipação, chegou ao fim. O fim dessas visões racionalistas da\nengenharia social não pode secar as fontes da utopia na humanidade.\nQuanto ao anseio pelo “totalmente outro” (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e\u003ci\u003edas\nganz Andere\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003e),\npor aquilo que ainda não é, esse pensamento utópico é um\nimperativo prático-moral. Sem tal princípio regulador de esperança,\nnão só a moralidade, mas também a transformação radical é\nimpensável.\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote8sym\" name\u003d\"sdfootnote8anc\"\u003e\u003csup\u003e8\u003c/sup\u003e\u003c/a\u003e\n(BENHABIB, 1995, p. 30, tradução nossa)\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eNo\ntexto \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eFalsa\nAntítese\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote9sym\" name\u003d\"sdfootnote9anc\"\u003e\u003csup\u003e9\u003c/sup\u003e\u003c/a\u003e\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e,\npublicado na mesma edição da revista \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eDiscussões\nFeministas\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ndo supracitado texto de Benhabib, Fraser argumenta que Benhabib\ndesconsidera a possibilidade de existir um nível intermediário\nentre a leitura fraca e a leitura forte em relação à tese\npós-moderna da morte da metafísica. E esse caminho intermediário\né, para Fraser, hábil politicamente para uma teoria crítica\nfeminista que se pretende, ao mesmo tempo engajada e orientada\nnormativamente, mantendo o elemento emancipatório orientador para a\npolítica. Acerca do diagnóstico social sob um ponto de vista\nsituado, Fraser argumenta que as práticas culturais não têm um\nsignificado único, consistente e unívoco, que o crítico pode ler\ndiretamente, as tradições são contestadas, as interpretações\nconflitam e as práticas sociais não trazerem seus significados como\ncartas na manga.\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote10sym\" name\u003d\"sdfootnote10anc\"\u003e\u003csup\u003e10\u003c/sup\u003e\u003c/a\u003e\n(FRASER, 1995a, p.64). A qualidade contraditória e contingente das\npráticas sociais, portanto, não significa, para Fraser, um\nempecilho para que seja possível realizar a crítica social imanente\ne para que seja possível apontar potenciais emancipatórios para\nalém das condições socialmente dadas:\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 108%; margin-bottom: 0.28cm; margin-left: 4cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: x-small;\"\u003eDe\nfato, o auto-esclarecimento da crítica social não precisa tomar a\nforma de uma reflexão conceitual geral, buscada isoladamente da\ninvestigação histórica, legal, cultural e sociológica. Pode\ntambém tomar a forma de uma narrativa histórica situada que realiza\numa genealogia das normas e, assim, as situa mais precisamente.\nFinalmente, não vale a pena considerar que as críticas situadas\nexcluem as reivindicações gerais ou os apelos às normas gerais;\nrequer apenas considerar que estes também são situados. Assim, por\nvárias razões, a primeira objeção de Benhabib à crítica situada\nerra o alvo\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote11sym\" name\u003d\"sdfootnote11anc\"\u003e\u003csup\u003e11\u003c/sup\u003e\u003c/a\u003e.\n(FRASER, 1995a, p. 64, tradução nossa)\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 108%; margin-bottom: 0.28cm; margin-left: 4cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003ePara\nFraser, o critério da crítica emerge da própria política. Para\nFraser, a tese pós-moderna sobre a morte da história pode ser lida,\nsegundo um viés interpretativo mediano, através da ideia de que a\nteoria deve distinguir metanarrativas fundacionistas daquelas que,\napesar de fundadas no contexto, possuem um recorte largo suficiente\npara discutir padrões de dominação de modo a avançar em uma\nanálise de fundo histórico. As narrativas locais e as narrativas\nhistóricas de maior escala devem complementar-se, de forma que as\nnarrativas locais previnam as narrativas de maior escala de se\nconverterem em metanarrativas, e as narrativas de larga escala possam\nprevenir as narrativas locais de dissolverem-se nas diferenças\nmenores do contexto. \u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eEssa\nanálise de Fraser está profundamente influenciada pela apropriação\nque faz a filósofa da teoria crítica de Foucault, autor que ela\nassimila à sua teoria crítica feminista. Através da genealogia de\nFoucault, Fraser assume que a teoria crítica pode redefinir a utopia\nde forma deflacionada. A tarefa da crítica compreendida através do\nexercício hermenêutico do teórico em relação aos discursos\npolíticos, buscaria uma genealogia das origens históricas e sociais\ndesses discursos e a rede de poderes que eles criam e nos quais se\ninserem. Sob esse ponto de vista, o teórico encontra-se em posição\nmais deflacionada e, invés de oferecer uma utopia, um conceito, ou\num ideal a perseguir, apenas realizaria a tarefa de situar as\nnarrativas políticas no cenário da micro-política, dos poderes em\nrelação aos sujeitos, às práticas e, ao mesmo tempo, à história\nsocial de desenvolvimento da economia e do Estado. A utopia não\nrequereria, necessariamente, que a teoria encontre o critério para\nalém da realidade social através de uma formulação de caráter\nuniversalizante, um ideal moral ou um\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\ntelos \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003esobre\no qual a realidade poderia ser e em relação a qual se devem\nformular as utopias de transformação social.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003e\n\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003col start\u003d\"3\"\u003e\u003cli\u003e\n\u003cp align\u003d\"justify\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\t\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eCONCLUSÃO:\n\tRessonâncias contemporâneas \u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\n\t\u003c/p\u003e\n\u003c/li\u003e\u003c/ol\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tPara\nNancy Fraser, a apropriação que se fez do pensamento pós-moderno\npelos debates feministas – e, neste ponto, mais especificamente,\nacerca do pensamento de Foucault –, produziu uma falsa antítese\nentre modernidade e a possibilidade da projeção de uma utopia\npolítica, e a descoberta feminista do caráter produtivo do poder,\ndos processos de sujeição através dos quais as normas de\nsubordinação de gênero são assumidas e performadas. Essas duas\nrotas, invariavelmente opostas, jamais se cruzam, considerando que a\nteoria do poder de Foucault nasceria justamente da contraposição ao\nhumanismo moderno. Essa antítese impediria que uma teoria feminista\nassuma a compreensão foucaultiana do poder e possa encontrar no\nideal moderno a noção de autonomia como uma zona livre de poderes\npois, não haveria zonas livres de poder. Ao sujeito, constituído\npor um processo de sujeição, no interior das relações de poder,\nnão haveria possibilidade de emancipação total. Como alternativa à\nsujeição, Foucault ofereceria a experimentação, a contra-conduta,\natravés do qual o sujeito poderia realizar uma resistência\nautotransformadora. A ideia de emancipação como projeção de\npossibilidades de subversão real dos poderes é abandonada e\ntransmuta-se na ressignificação radical, em uma forma de liberdade\ncondicionada ao poder, \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003edentro\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\ndos poderes. A possibilidade de utopia de emancipação moderna é\ndeixada de lado pelo feminismo contemporâneo, perdendo significado\nno interior deste referencial teórico. É esse abandono que Benhabib\nassinala como a impossibilidade de um pensamento feminista\nefetivamente crítico.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\u003ca name\u003d\"docs-internal-guid-c48a11e0-7fff-3faf-ef\"\u003e\u003c/a\u003e\u003ca name\u003d\"docs-internal-guid-54ec5d2c-7fff-c776-e9\"\u003e\u003c/a\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tFraser,\nassim como Benhabib, reconhece o poder político da utopia como\nimperativo prático-moral que orientou a Teoria Crítica, desde Marx,\nà prática política. Marx, cuja filosofia projetou uma das mais\npotentes utopias políticas e cujo declínio como narrativa política\ncontestatória possivelmente tem papel crucial no ceticismo que\nexperimentamos atualmente acerca das utopias. Fraser propõe uma\nconciliação entre a utopia e o pluralismo pós-moderno e essa\nconciliação se faz, certamente, a partir de uma certa deflação na\ncompreensão do que seja a utopia, embora não implique abandoná-la.\nPara tanto, Fraser assume em \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003ePráticas\nindisciplinadas: poder, discurso e gênero na teoria social\ncontemporânea\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n(1989)\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote12sym\" name\u003d\"sdfootnote12anc\"\u003e\u003csup\u003e12\u003c/sup\u003e\u003c/a\u003e,\na interpretação de que Foucault é\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\num continuador da modernidade. A crítica radical de Foucault ao\nhumanismo, que rejeita o sistema de práticas e discursos modernos,\nnão é um ataque aos ideais modernos de liberdade e razão por si.\nAo contrário, esses são os ideais que a filosofia de Foucault\nalmeja. Por exemplo, Foucault parece reproduzir a interpretação\nmarxista sobre a economia, na medida em que tende a perceber as\nforças de dominação nos cientistas sociais, nas ciências do\ncomportamento e nas hermenêuticas da psique, ligando de alguma forma\no bio-poder com a dominação de classes. Além disso, para Fraser,\nFoucault parece pressupor também noções da filosofia moral de\nKant, na medida em que considera condenável a violação da\ndignidade e da autonomia praticada pelas técnicas disciplinatórias\ne pelo cárcere. O que Foucault renuncia é a interpretação\nuniversalista e fundacionista dos conceitos e valores da modernidade,\no que não implicaria na rejeição desses conceitos. É possível\nassumir os valores humanistas e, ao mesmo tempo, produzir uma crítica\nao fundacionismo moderno. \u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote13sym\" name\u003d\"sdfootnote13anc\"\u003e\u003csup\u003e13\u003c/sup\u003e\u003c/a\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tAmy\nAllen em \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003eEmancipação\nsem Utopia\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\n(2015) defende que as filosofias feministas influenciadas por uma\ncompreensão pós-moderna tenderam a falhar ao distinguir no\npensamento de Foucault entre a noção de “relações de poder” e\n“estados de dominação”, considerando que toda relação de\npoder supõem estados de dominação. Segundo Allen, estados de\ndominação configuram-se através da cristalização de relações\nde poder, que tem natureza fluida. Quando estas relações são\nbloqueadas, de forma a não permitir movimento de reversibilidade,\nencontramos um quadro de dominação. Da assimilação entre poder e\ndominação, resulta uma teoria feminista que descarta a utopia da\nlibertação como possibilidade política. Desconsiderando,\ninclusive, como aponta Allen, que prática de subversão e de\nresistência transformadora\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003e\ndentro \u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003edo\npoder só faz através algum grau de liberação \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003ci\u003edo\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\npoder. A proposta de Allen está em consonância com Fraser, que\ndefende que é necessário distinguir entre formas de poder que\nenvolvem dominação daquelas que não o fazem para que seu\npensamento possa avançar além de uma rejeição unilateral da\nmodernidade e do quadro de uma filosofia política incapaz de\nprojetar possibilidade de mudança social radical (FRASER, 1989,\np.33). Allen redefine a utopia da teoria crítica, através de\nFoucault, oferecendo uma compreensão negativa de utopia (ALLEN,\n2015. P. 130).\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tPercebemos\nque esse debate se desdobra na política prática através do\nproblema acerca de como expandir as pautas identitárias para além\ndo eixo de interesse do grupo concernido. Dessa forma, essas pautas\npodem ser formuladas a partir de um vocabulário ético de mais amplo\nalcance. Considerando o cenário político democrático, que exige a\nformulação de discursos visando o consenso amplo, as pautas\nidentitárias talvez precisem ser articulados através do vocabulário\ndos debates acerca da justiça, sob o ponto de vista de uma\nmoralidade universalmente vinculante\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote14sym\" name\u003d\"sdfootnote14anc\"\u003e\u003csup\u003e14\u003c/sup\u003e\u003c/a\u003e.\nDessa forma, seria possível transpor barreiras inevitavelmente\ncriadas pela afirmação das diferenças em contextos em que há um\nforte bloqueio das relações de poder e que os atos de subversão ao\npoder não podem encontrar reconhecimento dos grupos majoritários. É\nnecessário assumir, como alerta Benhabib, que em certos contextos\nencontraremos culturas com cenários cristalizados inférteis à\nsubversão crítica e, considerando esses cenários, formular\nestratégias políticas eficientes para a defesa das pautas\nidentitárias. A substituição da emancipação, como uma utopia\npolítica, pela linguagem da performance, da ressignificação\nparódica e das maneiras subversivas de reiteração das normas\u003ca class\u003d\"sdfootnoteanc\" href\u003d\"#sdfootnote15sym\" name\u003d\"sdfootnote15anc\"\u003e\u003csup\u003e15\u003c/sup\u003e\u003c/a\u003ese,\npor um lado, possibilita uma melhor compreensão da diferença,\ntambém reduz a amplitude do horizonte político-prático do discurso\nfeminista. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"color: black;\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\tAcomodar\na incontornável crítica à modernidade e o avanço das pautas\nidentitárias no vocabulário da teoria social é um importante\ndebate em andamento na filosofia contemporânea, que não pretendemos\nesgotar aqui. Mais do que um debate metateórico, com Fraser,\nencaramos esse como um debate que auxilia à fixação de estratégias\npolítico-práticas para os discursos contestatórios no cenário\natual. Segundo Fraser, uma Teoria Crítica se define através de uma\nestrutura teórica informada pela identificação com os interesses\npolíticos que visa a defender. O que Fraser e Benhabib, por vias\ndistintas, buscam preservar é uma relação estreita entre a teoria\ne a política, seus objetivos e atividades. Guardando a capacidade da\nteoria, para além da linguagem da experimentação, a possibilidade\nda criação de um prognóstico político coletivo. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp class\u003d\"western\"\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cbr /\u003e\n\u003c/span\u003e\u003cbr /\u003e\n\u003cbr /\u003e\n\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eREFERÊNCIAS\nBIBLIOGRÁFICAS:\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eALLEN,\nAmy. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eEmancipação\nsem Utopia – sujeição, modernidade e as exigências normativas da\nteoria crítica feminista. \u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eTrad:\nInara Luisa Marin, Felipe Golçalves Silva e Ingrid Cyfer. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eRevista:\nNovos Estudos, Novembro, 2015.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eBENHABIB,\nSeyla. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eCritique,\nNorm, and Utopia: A Study of th\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003ee\nFoundations of Critical Theory\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\nNew York: Columbia University Press, 1986.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e______.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eEpstemologies\nof Postmodernism: A Reijoinder to Jean-Framçois Lyotard\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\nIn: NICHOLSON, L. J. (Org.). Feminism/Postmodernism. New York:\nRoutledge, 1990. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\n\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e______.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eFeminism\nand Postmodernism\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\nIn: NICHOLSON, L. J. (Org.). \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eFeminist\nContentions. New York: Routledge, 1995.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eDANTAS,\nLaiz. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eO\nproblema da normatividade na Teoria Crítica: Nancy Fraser e o debate\ncontemporâneo\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nSalvador, 2019.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eFOUCAULT,\nMichel\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003e.\nMicrofísica do poder\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nOrg. e trad. Roberto Machado. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eRio\nde Janeiro: Edições Graal, 1979.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eFRASER,\nNancy. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eUnruly\npractices: Power, Discourse and Gender in Contemporary Social Theory\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\nMiniapolis: University of Minnesota Press, 1989.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e______;\nNICHOLSON, L. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eSocial\nCriticism without Philosophy: An Encounter between Feminism and\nPostmodernism\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\nNICHOLSON, L. J. (Ed.). Feminism/Postmodernism. New York: Routledge,\n1990.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e______.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eFalse\nAntitheses\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\nIn: NICHOLSON, L. J. (Org.). Feminist Contentions. New York:\nRoutledge, 1995a.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e______.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003ePragmatism,\nFeminism, and the Linguistic Turn\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\nIn: NICHOLSON, L. J. (Org.). Feminist Contentions. New York:\nRoutledge, 1995b.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e______;\nHONNETH, A. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eRedistribution\nor Recognition? A Political-Philosophical Exchange\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\nNew York; London: Verso, 2003.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eHABERMAS,\nJürgen. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eO\ndiscurso Filosófica da Modernidade\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nSão Paulo: Ed. Martins Fontes, 2002a.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eHONNETH,\nAxel. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eUma\nPatologia social da razão: Sobre o legado da Teoria Crítica.\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\nIn: Teoria Crítica. Org. Fred Rush. São Paulo: Editora Ideias e\nLetras, 2008.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eLYNDON,\nMary Shanley; PATEMAN, Carole (Org.). \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eFeminist\nInterpretations and Political Theory\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\n Pennsylvania: The Pennsylvania State University Press 1991.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eLYOTARD,\nJean-François. \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eA\ncondição pós-moderna\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\n\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eSão\nPaulo: José Olympio, 2002b.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003eMARX,\nK. \u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cb\u003eO\nCapital: crítica da economia política\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e.\nRio de Janeiro: Civilização Brasileira, 2006.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" style\u003d\"line-height: 150%; margin-bottom: 0.28cm;\"\u003e\n\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eMEEHAN,\nJ (Org). \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003cb\u003eFeminists\nreads Habermas: gendering the subject of discourse\u003c/b\u003e\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Arial, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e.\n, New York: Routledge 1995c.\u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003cdiv id\u003d\"sdfootnote1\"\u003e\n\t\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\" style\u003d\"page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote1anc\" name\u003d\"sdfootnote1sym\"\u003e1\u003c/a\u003e\u0002\u003csup\u003e\n\t\u003c/sup\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003eNão queremos aqui afirmar\n\tque a luta política do feminismo já foi, em algum momento,\n\tdesvinculada da reflexão, mas que essa reflexão penetrou a esfera\n\tacadêmica, nas discussões das ciências humanas e filosofia, na\n\tteoria política e nos estudos culturais.\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote2\"\u003e\n\t\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\" style\u003d\"page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote2anc\" name\u003d\"sdfootnote2sym\"\u003e2\u003c/a\u003e\u0002\n\tPreferimos aqui utilizar o termo “feminista” em concordância\n\tcom o que propõe Nancy Fraser na Introdução do livro \u003ci\u003ePráticas\n\tIndisciplinadas\u003c/i\u003e (FRASER, 1989), em que a autora nos sugere\n\tutilizar o termo “feminismo” em vez de “gênero”. “Gênero”\n\té um conceito e remete, portanto, ao debate teórico. “Feminismo”\n\tremete ao movimento social, com uma história de pautas e conquistas\n\tsociais. É a esse movimento, sua história e sua atuação prática\n\tque Fraser quer direcionar sua discussão filosófica. \n\t\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote3\"\u003e\n\t\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\" style\u003d\"page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote3anc\" name\u003d\"sdfootnote3sym\"\u003e3\u003c/a\u003e\u0002\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\n\tEm relação ao termo “pós-modernos”, Benhabib e Fraser\n\tapresentam uma concepção bastante ampliada. Inspiradas na\n\tconcepção de Habermas em \u003c/span\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003ci\u003eO\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\n\t\u003c/span\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003ci\u003eDiscurso Filosófico\n\tda Modernidade (1985),\u003c/i\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\n\tpara as autoras, “pós-modernos” representam os autores que\n\tcriticaram a modernidade, apontando o caráter totalitário e\n\topressor deste modo de compreender o conhecimento e, como solução,\n\tbuscaram abandonar o marco teórico da modernidade, contrapondo-se a\n\teste. Essa corrente tem seu início com Nietzsche, tendo como\n\tdesdobamentos Foucault, Derrida, Deleuze, Lyotard, entre outros. Ao\n\tlado deste grupo de autores encontra-se as correntes que também\n\tperceberam as dificuldades do paradigma moderna mas, diante disso,\n\tconsideram necessário reformular as concepções modernas de modo a\n\ttorná-las mais eficazes para lidar com as questões contemporâneas.\n\tSão esses os autores inspirados por Hegel e Marx, como a Teoria\n\tCrítica.\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote4\"\u003e\n\t\u003cp class\u003d\"sdfootnote-western\" style\u003d\"page-break-before: always;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote4anc\" name\u003d\"sdfootnote4sym\"\u003e4\u003c/a\u003e\u0002\u003csup\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\n\t“\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eFeminist\n\tContentions”.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote5\"\u003e\n\t\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\" style\u003d\"page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote5anc\" name\u003d\"sdfootnote5sym\"\u003e5\u003c/a\u003e\u0002\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\n\t\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003eFeminism\n\tand Postmodernism: An Uneasy Alliance.\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote6\"\u003e\n\t\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\" style\u003d\"page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote6anc\" name\u003d\"sdfootnote6sym\"\u003e6\u003c/a\u003e\u0002\u003csup\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\n\t\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003eA filosofia de\n\tButler, por exemplo, apresenta uma formulação que para Benhabib,\n\tna ocasião que a autora publica o texto referido acima, expõe a\n\tfraqueza da versão forte da tese sobre a morte do sujeito.\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote7\"\u003e\n\t\u003cp class\u003d\"sdfootnote-western\" style\u003d\"page-break-before: always;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote7anc\" name\u003d\"sdfootnote7sym\"\u003e7\u003c/a\u003e\u0002\u003csup\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\n\t\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e“How\n\tcan we combine a postmodernist incredulity toward metanarratives\n\twith the social-critical power of feminism? ”.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote8\"\u003e\n\t\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\" style\u003d\"page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote8anc\" name\u003d\"sdfootnote8sym\"\u003e8\u003c/a\u003e\u0002\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\n\t“I dare suggest that postmodernist has produced a “retreat from\n\tutopia” within feminism. By “utopia” I do not mean the\n\tmodernist understanding of this term as the wholesale restructuring\n\tof our social and political universe according to some rationally\n\tworked-out plan. These utopias of the Enlightenment have not only\n\tceased to convince but with the self-initiated exit of previously\n\texisting “social utopias” from their state of grace, one of the\n\tgreatest rationalist utopias of mankind, the utopia of a rationally\n\tplanned economy leading to human emancipation, has come to an end.\n\tThe end of these rationalistic visions of social engineering cannot\n\tdry up the sources of utopia in humanity. As for the longing for the\n\t“wholly other” (\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\u003ci\u003edas\n\tganz Andere\u003c/i\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e),\n\tfor that which is not yet, such utopian thinking is a pratical-moral\n\timperative.\u003c/span\u003e\u003c/span\u003e\u003cspan lang\u003d\"en-US\"\u003e \u003c/span\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eWithout\n\tsuch a regulative principle of hope, not only morality but also\n\tradical transformation is unthinkable.”.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote9\"\u003e\n\t\u003cp class\u003d\"sdfootnote-western\" style\u003d\"page-break-before: always;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote9anc\" name\u003d\"sdfootnote9sym\"\u003e9\u003c/a\u003e\u0002\n\t“False Antihteses” Nancy Fraser (tradução nossa).\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote10\"\u003e\n\t\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\" style\u003d\"page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote10anc\" name\u003d\"sdfootnote10sym\"\u003e10\u003c/a\u003e\u0002\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e“That\n\tcultural practices have a single, consistent, univocal meaning,\n\twhich the critic can read off straightforwardly and\n\tunproblematically. but this is belied by the fact that traditions\n\tare contested, interpretations conflict, and social practices do not\n\twear their meanings on their sleeves.”.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote11\"\u003e\n\t\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\" style\u003d\"page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote11anc\" name\u003d\"sdfootnote11sym\"\u003e11\u003c/a\u003e\u0002\u003csup\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\t\u003c/span\u003e\u003c/span\u003e\u003c/sup\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan lang\u003d\"en-US\"\u003e\n\tIndeed, the self-clarification of social criticism need not take the\n\tform of general conceptual reflection pursued in isolation from\n\thistorical, legal, cultural, and sociological inquiry. It may also\n\ttake the form of contextualizing historical narrative that\n\tgenealogizes norms and thereby situates them more precisely.\n\tFinally, it is worth nothing that situated criticism does not\n\tpreclude general claims or appeals to general norms; it only\n\trequires that these, too, be regarded as situated. Thus, for a\n\tvariety of reasons, Benhabib first objection to situated criticism\n\tmisses the mark.”.\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote12\"\u003e\n\t\u003cp class\u003d\"sdfootnote-western\" style\u003d\"page-break-before: always;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote12anc\" name\u003d\"sdfootnote12sym\"\u003e12\u003c/a\u003e\u0002\u003cspan lang\u003d\"en-US\"\u003e\n\t“\u003c/span\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e\u003cspan lang\u003d\"en-US\"\u003eUnruly\n\tpractices: Power, Discourse and Gender in Contemporary Social\n\tTheory.” \u003c/span\u003e\u003c/span\u003e\u003c/span\u003e\u003cspan style\u003d\"font-family: Times New Roman, serif;\"\u003e\u003cspan style\u003d\"font-size: small;\"\u003e(tradução\n\tnossa).\u003c/span\u003e\u003c/span\u003e\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote13\"\u003e\n\t\u003cp class\u003d\"sdfootnote-western\" style\u003d\"page-break-before: always;\"\u003e\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote13anc\" name\u003d\"sdfootnote13sym\"\u003e13\u003c/a\u003e\u0002\n\tPara maior desenvolvimento acerca deste ponto, ver DANTAS, 2019.\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote14\"\u003e\n\t\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\" style\u003d\"page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote14anc\" name\u003d\"sdfootnote14sym\"\u003e14\u003c/a\u003e\u0002\n\tNo texto \u003ci\u003eReconhecimento sem Ética \u003c/i\u003e(2007), Fraser considera\n\tque existem dois vocabulários aparentemente concorrentes: o\n\tvocabulário da moralidade (Moralität) kantiana e o reconhecimento\n\t(Sittlichkeit) hegeliana. O vocabulário da moralidade propõe um\n\tponto de vista deontológico que considera que o correto tem\n\tprioridade sobre o bem, ou seja, as demandas de justiça estão\n\tacima das reivindicações éticas. Por outro lado, o vocabulário\n\tda ética consideram que uma moralidade universalmente vinculante,\n\tindependente de uma ideia de bem, é conceitualmente incoerente.\n\tTratam a ética através da questão da boa vida, priorizando as\n\tcondições qualitativas para o desenvolvimento humano (FRASER,\n\t2005. P. 104).\u003c/p\u003e\n\u003c/div\u003e\n\u003cdiv id\u003d\"sdfootnote15\"\u003e\n\t\u003cp align\u003d\"justify\" class\u003d\"sdfootnote-western\" style\u003d\"page-break-before: always;\"\u003e\n\t\u003ca class\u003d\"sdfootnotesym\" href\u003d\"#sdfootnote15anc\" name\u003d\"sdfootnote15sym\"\u003e15\u003c/a\u003e\u0002\n\tReferirmo-nos aqui ao vocabulário utilizado por Judith Butler em\n\tsua filosofia, inspirada por  Foucault. A filósofa considera\n\timpossível transcender a rede de poderes que constitui o sujeito,\n\tcompreendendo a mudança social através de processos de\n\tressignificação do sujeito dentro do poder, subvertendo o processo\n\tde subjetificação, transformando as normas em um contexto\n\tradicalmente novo. \n\t\u003c/p\u003e\n\u003c/div\u003e\n\u003cp align\u003d\"justify\" class\u003d\"western\" lang\u003d\"en-US\" style\u003d\"line-height: 108%; margin-bottom: 0.28cm;\"\u003e\n\n\u003c/p\u003e\n\u003cp\u003e\u0026nbsp;\u003c/p\u003e\u003cp style\u003d\"text-align: right;\"\u003e\u0026nbsp;\u003c/p\u003e"},"link":[{"rel":"replies","type":"application/atom+xml","href":"https://www.revistasisifo.com/feeds/1524480694254065718/comments/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"https://www.revistasisifo.com/2021/08/feminismo-pos-modernidade-e-teoria.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"https://www.blogger.com/feeds/1072695390919205880/posts/default/1524480694254065718"},{"rel":"self","type":"application/atom+xml","href":"https://www.blogger.com/feeds/1072695390919205880/posts/default/1524480694254065718"},{"rel":"alternate","type":"text/html","href":"https://www.revistasisifo.com/2021/08/feminismo-pos-modernidade-e-teoria.html","title":"Feminismo, Pós-modernidade e Teoria Crítica: debate entre Nancy Fraser e Seyla Benhabib"}],"author":[{"name":{"$t":"carla vanessa"},"uri":{"$t":"https://www.blogger.com/profile/00885708202220293112"},"email":{"$t":"noreply@blogger.com"},"gd$image":{"rel":"http://schemas.google.com/g/2005#thumbnail","width":"32","height":"24","src":"//1.bp.blogspot.com/_Pv4oC_hV0oo/SW4tlHisWaI/AAAAAAAAAAY/IDRYPZqX6CA/S220-s32/MENINAS+033.jpg"}}],"media$thumbnail":{"xmlns$media":"http://search.yahoo.com/mrss/","url":"https://1.bp.blogspot.com/-HcXasGp0PEY/YQdI_M6MMvI/AAAAAAAAB1k/GLwR43Jg32k8J9BjV-j05ub6G8uyvOxpwCLcBGAsYHQ/s72-c/laiz.jpg","height":"72","width":"72"},"thr$total":{"$t":"0"}}]}});