The aim of this work is to develop an analysis and translation of the Hippocratic treatise on the seed/child development from a gender perspective. The first chapter analyzes the pair physis and nomos, arguing that these terms are not equivalent to the totalizing pair nature and culture. Modern Western epistemology tends to take different social phenomena out of their historical context and universalize them based on an ideal of European history. Since nature and culture are structuring concepts of Western epistemology, this pair is used as a common universal for different cultures. Specifically in the field of classical studies, this pair is paralleled with the pair physis and nomos and used to argue the continuity between modern medical epistemology and Hippocratic epistemology. However, by analyzing nomos and physis within their context, it is possible to see that there is no equivalence between nature and culture, because the metaphors used to describe nature and culture are colonization metaphors in which the relationship between the two is totalizing, i.e. culture and nature are mutually exclusive opposites and culture only relates to nature by colonizing it. On the other hand, the metaphor describing physis and nomos demonstrates a non-totalizing relationship in which physis interacts with nomos and vice versa in a relationship of interdependence. The use of metaphor is especially relevant to this dissertation because epistemological metaphors allow us to see the cosmoperception of a society, since it is through metaphor that we understand the intangible parts of culture. Chapter two explores the degrees of difference between the female and male body in the Hippocratic worldview. The female-male pair, within modern epistemology, also enters the same descriptive dynamic of colonization and totalization as nature-culture, since the female, from this perspective, is seen as closer to nature and primitive, while the male is identified with culture and rationality. In this way, if nomos and physis are not equivalent to nature and culture, the perception of the body in the Hippocratic cosmoperception is also different from the modern one. The analysis made in chapter two of some texts from the Hippocratic corpus shows that the distinction between bodies is understood on a continuum and not in an exclusive way. The third chapter, in turn, analyzes the metaphors used in the author's descriptions of the relationship between male and female. The main argument is that, in the treatise, the power relationship between male and female are not absolute forces in which one dominates the other completely, but there is flexibility in the relationship and certain degrees of interaction between one and the other. Finally, the translation of the treatise seeksto reflect these nuances by moving away from modern medical language and emphasizing the specificities of differentiation between male and female described in the text.

Esta tese tem por objetivo o exame da raiz soteriológica do conceito de gnosis no maniqueísmo, especialmente o seu caráter unitário, que vincula a dimensão visionária e profética à prática ritual. Para tanto, irei analisar o papel mediador das visões de Mani, de modo a discernir a maneira qual a dimensão apocalíptica de seu pensamento influencia na sua concepção de corpo, que opera a liberação das partículas de luz por meio das refeições ritualizadas. Posteriormente, farei um estudo histórico da expansão do maniqueísmo, de suas interações com religiões iranianas e indianas, indicando o modo como uma hermenêutica visionário e uma preocupação cosmológica e soteriológica pautou os contatos e os conflitos com outras tradições religiosas. Finalmente, farei uma análise comparativa do maniqueísmo com a metafísica platônica e o budismo, a fim de demonstrar os motivos pelos quais a tradição visionária de Mani, bem como o caráter eidético da cosmologia maniqueísta, floresceu na Ásia Central ao mesmo tempo em que foi combatida e rejeitada no Império Romano.

This thesis seeks to understand the movement of thought of the French philosopher Henri
Bergson around the notion of the unconscious through a reading of his early philosophical
works and the records of his teaching between 1885 and 1896. We seek to contextualize
this reading within the bergsonian corpus by referring it to the broader framework of the
different discursive traditions on the unconscious established in the 19th century and to
the particular context of French spiritualism. We take as our starting point the first records
of Bergson's teaching of philosophy, in which he manifests a refusal to accept the very
notion of unconscious psychological facts. We then tried to show that this position was
in line with that expressed in the main textbooks of the time. We also sought to highlight
Bergson's interest in hypnotism and the influence that dynamic psychiatry had on his
teaching and philosophy. In our reading of the Essay on the Immediate Data of
Consciousness, we argue that the work proposes a kind of compromise solution on the
question of the unity of the Self, a theme directly related to the debates on the unconscious
of the time: while preserving this unity by right, its plurality is in fact recognized. We
also tried to show that the theses defended in this work enabled Bergson to reformulate
the problem of the unconscious within the scope of his teaching. In our reading of Matter
and Memory, we highlight Bergson's defense of the occurrence of unconscious
perceptions, comparing his formulations with Leibniz's theory of petites perceptions, as
well as the existence of unconscious psychological facts. Finally, we map out the different
unconscious outlined in this work and indicate their respective natures, trying to show
how the theses developed by Bergson restore the unity of the Self.

This thesis aims to provide the first Portuguese translation of the Syrian Neoplatonist Iamblichus of Chalcis’s (ca. 242-ca. 325 AD) fragmentary works directly from the original Greek. These writings, although incomplete, allow one to glimpse many key aspects of Iamblichus’ psychology, metaphysics, theology, and exegetical method, thus being essential to the understanding both of other Iamblichean texts and of the development of Late Neoplatonic philosophy. The translation, which covers the works On the Soul, Letters, On Physical Number, On Ethical and Theological Arithmetic as well as Iamblichus’ commentaries on Plato and Aristotle, is presented with explanatory comments of a philosophical, linguistic, or historical nature.

This study seeks to reflect on the genesis and development of the city, bearing in mind that there are different approaches to establish discourses on human space from various sciences. The guiding thread of the research, although interdisciplinary, is philosophical one, and the research starts from the spatial condition as an essential characteristic of the constitution of human relations of which, in a world of contradictions and inconsistencies, the city is the ground of realities. The main objective of the work is to present the main philosophical debates around the city to understand how the problems of existence dialogue with the spatial dimension, based on the historical-philosophical analysis of the debates about that dimension. We will present a critique of the spatial dimension of existence in a complex fabrication of territories, involved in a diversity of concepts, from ―multiterritoriality‖ to the concept of non-places. We will present the confrontation of community models that, when opposed to ―urban‖ values, provoke the following reflection: is it possible to create spaces that generate culture and belonging in the logic of space-time compression, on which the mode of production of contemporary cities is based? Subsequently, we will try to demonstrate, through theories of urban space, anchored in political ontologies, the importance of the philosophical study of the city. In this sense, we will present studies of the human condition in the face of spatiality, since there is a production of the city inserted in realities that give meaning to life, in the last case, being able to reveal the forms of philosophical thought of space throughout history. Finally, as a secondary objective, based on the notion of corporeality, this work will re-discuss the barbarism of spatial segregationism, which reduces the citizen to a mere user in the democratic bosom, in a forceful way, through a platform for the manufacture of lands of deaths to the useless and undesirable.

The conception of Eros as an intermediary, in Plato's Banquet, is presented by the priestess Diotima of Mantineia. It is through his teachings to a young Socrates that we see the change in his meaning from the Greek heritage, where Erose was seen as a god, starting, in this speech, to be treated as a daimon, an intermediary, between mortals and gods. Primarily, an analysis of the narrative is carried out, seeking to relate the events that permeate the "wireless telephone" of Agatho's banquet, in order to relate it to the purpose of the work, which is to discuss Diotima's speech with the young Socrates dealing with Erose of the its status as an intermediary. For this, a reading of Agatho's speech and his dialogue with Socrates is made, where he assumes that he will make a speech that seeks the truth, constructed through dialogic means, and not just apparently beautiful speeches. The aim is to present the researches that deal with Diotima. In the impossibility of attesting to her as a historical character, it is assumed that she is a mythical character of Plato, in order to modify the meaning of Eros, studied as an intermediary, in this discourse. With this, the conception of Eros and Philosophy are confused, proving both to be a way to search for wisdom and the Form of Beauty, considered as a divinity in itself, which no mortal, not even Socrates, managed to reach in his earthly life.

This dissertation is based on the comparison of episodes in the life of Alexander the Great, narrated both in the sources of the vulgar tradition, represented by Quintus Curtius, Diodorus Siculus and Justin, and in The Greek Alexander Romance attributed to Pseudo-Calisthenes. The comparative study has as its central element the passages that deal with the myth of Alexander's birth; of his stay in Egypt, focusing on his visit to the oracle of Amun and the founding of Alexandria; the symbology of Darius's defeat at the battle of Gaugamela (331 BCE); and of Alexander's death in Babylon in 323 BCE. This
study analyzed the points of convergence and divergence between both traditions, since both the Vulgate and the Romance have fantastic narratives widely known in the ancient and medieval world, teleological in spirit and in which a supposed divine factor plays a relevant role. The work also reflects on the construction of the personality of Alexander the Great over the centuries based on some emblematic examples, and on how each era and author, from antiquity to the present day, described his own Alexander. Finally, the text also addresses the relationship between the Greek Romance and the Morphology of Folktale, as elaborated by Vladimir Propp, and how this aspect contributed to the dissemination of the myth of the heroic Alexander.

Our research is an investigation of the holistic perspective in the philosophy of Philo of
Alexandria, having as preliminary basis of analysis the conception ofhost in ancient
Greek philosophy, then we analyze the integrality between therapeia and areté, and
finally we approach the contrasts of areté, between Hellenistic banquets and therapists.
Our objective was to understand the antecedents of holistics from the conceptions of
holos in ancient Greek philosophy, which may have contributed to the foundations of
the holistic perspective of Philo of Alexandria, especially in the relationship of integrality
between therapeía and areté, as well as the contrasts of areté between the Hellenistic
banquets and therapists. Our methodological approach is qualitative in nature with a
hermeneuticphilosophicalapproach,carriedoutthroughbibliographicand
documentary procedures, observing the rigor of the processes of analysis, order and
synthesis. The results indicated that there is evidence of the idea of holistic in the
conception of Greek hockey, as well as consistent arguments that demonstrate the
holistic perspective in the philosophy of Philo of Alexandria, especiallyin matters
related to areté, which are the virtues, and therapeia, practices of caring, treating and
serving.

The present work is divided into three parts. In the first, we analyze the stoic parrhesia under the Foucaultian gaze. Our analysis is primarily focused on the works of the last Foucault, produced in the last five years of his life, between 1980 and 1984, to which we bring the contribution of excerpts from the works of the Stoic philosophers Epictetus and Seneca. Preliminarily, we start from the concept of parrhesia left by Foucault, which, in addition to being the speech of truth with specific requirements, it is always focused by him as an instrument of care for oneself and others, and from it we extract the three types of parrhesia analyzed by Foucault, the political parrhesia, the philosophical parrhesia and the political-philosophical parrhesia, although we disagree with the existence of a purely philosophical parrhesia, since it has always been linked to politics, therefore, it is, in fact, political-philosophical parrhesia. In the second part, we focus on parrhesia as a way to exercise the Stoic community or socio-political action, prioritizing the greater good of the whole, and we bring it to the contemporaneity, finding in the figure of Julian Assange the greatest living representative of the parrhesia that, by the very nature of the concept, in realizing the common good for all by denouncing and showing the truth about corrupt actions, war crimes and crimes against humanity of various governments and companies, became the target of powerful persecution, smear campaign and attempt, unfortunately successful, to make him an international pariah. And in the third and final chapter, we evaluate the political-philosophical character of the parrhesia in Assange, focusing above all on the dichotomy between total privacy of the individual and total transparency of the state, as advocated by the cypherpunks, a group of ethical hackers who inspired the creation of Wikileaks and granted it’s philosophy of parrhesia’s praxis on a global scale opening the way to a new utopia of universal direct democracy in which the voice of all has turn and value, in a cooperation and community action based on the new technologies that now allow a true cosmic and anthropological koinonia.

Given the comprehension that both YHWH and monotheism come as the result of historical development, this work seeks to trace the history of Jewish monotheism's consolidation and the ways in which it was disputed or pushed to its limits. After synthesising the origins of yahwism and the emergence of monotheistic rhetoric, it proposes that the visionary experiences of the apocalyptic movements worked as a rhetoric of concealment and destabilised the strict unity of God within the emergent monotheism of Second Temple Judaism. In order to understand this rhetorical device in a concrete manner at a specific apocalyptic tradition within Second Temple Judaism it takes the development of Christology within the purview of considerations flowing from historical Jesus research and the possible connection Jesus had with a Two Powers in heaven theology

This text has as its main thread the interweaving between body, orí, age and how this weft weaves a philosophical investigation about relational ontology in the thought of the Yorùbá philosopher Oyèrónkẹ́Oyěwùmí, who warns us that gender is not ontological to the Yorùbá ethos and its presence is evidence of colonial impositions and epistemological changes in Ọ{yọ́-Yorùbá seniority-based cosmology and sociocultural institutions. Seniority expresses fluid, situational, and relative relationships independent of body type. The fact that someone possesses a certain genitalia does not automatically place them in an unequal place of power as gender systems do. Unlike gender, seniority was not made on the basis of anatomy and (dis)position of the sexual organs, but on the basis of age that does not dwell only in the body, but in history that speaks of the collective and not the sexual identity of beings. This ethos makes ontology relational, fluid and situational, given that sometimes you are senior and sometimes young, it depends on who you are in relations and situations. Thus, seniority communicates both a non-gendered Yorùbá ontology and an ontology thought of in relation to and not as something isolated and excluded from the community, from nature, and from deities. Thus, the present text seeks to describe from the thought of Oyèrónkẹ́Oyěwùmí a relational ontology based on seniority, which cannot be discussed without Ọ{ṣun, the primordial Ìyá, senior hon(orí)fic and matrix for the reading and understanding between body, orí, and age evoked in the construction of this work.

This thesis consists of an interpretation of the meaning of using the figure of the Protagoras
character within the corpus platonicum, specifically in the dialogue Protagoras, from its
presentation to the discussion on the unity of the parts of excellence. The thesis which intends
to be defended is that such figure has, in the aforementioned dialogue, an operational function
of opposing the figure of Socrates, whose effects impact coherently on the Republic IV. What
is underpinned is that the function of this opposition is to distinguish an image associable to
the figure of Protagoras, of kainḕ paideía (Ar. Nub. 962), in the educational project developed
in Plato's work. The making of a reading choice that presents possible connections between
two dialogues implies the imposition of approaching a discussion about the organization of
the corpus platonicum. Thus, the work opens with a brief historiographical presentation of the
theme of organization of the corpus platonicum, focusing on a particular historical tendency
to take a “chronological approach” for this organization. The first section concludes by
presenting an own method of reading the corpus platonicum, called “literary unitarism”,
which establishes that an interpretation of the possible connections between dialogues must
have three moments: the first, which establishes the unity of the corpus by its literary
character; the second, which interprets dialogue relations within the corpus without
presupposing issues regarding authorship or order of production; and a third, conclusive one,
which conflicts the interpretation of these relations with prevailing hypotheses about
authorship and order of production. The method aims to interpret the relationship between the
dialogues at least partially independent from alterations resulting from speculation about the
order of composition. The section two of the thesis speculates on the here called “Protagoras
with hypothetical historical existence” (or Peh). An attempt is made to reconstruct - with an
attitude tending towards skepticism regarding the possibilities of this undertaking - minimal
elements of predication for Peh. The objective of section two is to assess such predicative
elements of Peh to, from them, support the hypothesis that the corpus platonicum uses the
image of Protagoras as a philosophical-literary means of distinguishing the project contained
in the corpus from the pejorative image of kainḕ paideía created by Aristophanes, target of his
mockery. Section three presents a reading of Protagoras that focuses on the question of the
unity of the parts of excellence. Its purpose is to point out that seeing a function in the literary
representation of Protagoras in this dialogue can better clarify the meaning contained in the
relationship between Courage and Wisdom in the approach to excellence in Republic IV.

Judith Butler is one of the philosophers in the field of gender studies, whose ideas have expanded to broader studies on contemporary social, ethical, and political problems. This research participates in an ongoing effort to bring the contributions of its problematizations and propositions to philosophical work in the Brazilian context. From this framework, we seek to carry out a reading of the body in Butler's philosophy, mapping the meaning that corporeality acquires, the role it plays, as well as the way it impacts his theories. The main objective is to understand the development of the idea of corporeality in Butler's philosophy and its repercussions on the elaboration of an ethical-political approach that expands gender problems without abandoning them. The problem of the body arises from the relationship between sex and gender for the configuration of the subject's ontology. Thus, the starting point, and which also crosses it, is the problem of the subject, which for Butler is neither presupposed nor guaranteed. Just as the body is not given in advance, it is not a mere product of nature but a social construct. In this process of “construction” operated by performativity, there is the production of the abject body, as a consequence of the regulated production of bodies to be recognized as subjects. This ontology rejects the excess of its production, to guarantee the legitimacy of standardized bodies. This will influence Butler's perspective on the lives that matter and the lives that don't. The elaboration of his critique of the subject and the de-ontologization of the body therefore converge on the need to think about another mode of subjectivity and corporeality. Butler's subject is essentially ecstatic because it is produced by contacts, in interrelational and dynamic processes. The social ontology of the body appears, then, as an alternative to the metaphysics of substance and presents the image of the interpersonal body, as a vector of relationships constitutive of subjectivity. This social-relational mode of existence implies vulnerability and interdependence, values according to which guide another way of conceiving ethical relationships. No longer based on individual self-awareness, autonomy, and self-responsibility, but based on the recognition of dependence, limits, and failures of self-fulfilling aspirations. Finally, the embodied image of politics emerges in Butler's philosophy, articulated by the political image of the body, through which the philosopher constructs plural policy alternatives. By mobilizing the condition of dependence, it is possible to create powerful movements and produce unexpected transformations. In this way, it is a way of arguing against liberal individualist perspectives, by showing that political agency is not constructed as individual sovereignty, independence, and invulnerability.

Hannah Arendt gave an enormous contribution to political thought as she disentangled action from theory. The action in the world. Arendt is the phenomenologist per excellence. The presentwork aims to analyze her work Love and Saint Augustine, where there is a first elaboration of her central concept, amormúndi. In thework Arendt establishes that Augustineformation passes through a reading of Paul, nevertheless she does not see the question of otherness that present itself together with the search for God in Paul. The suppressing of all distance between God and the other brings its risks. To thematize those, the relation between alterity and onto theologyis analyzed, before turning to Paul and how this stranger to the Western Tradition appears in Arendt’s early thought.

The present work proposes to establish a comparative analysis on the constitutive aspects of the figure of the sage from two distinct philosophical traditions: Epictetus' stoicism and Laozi's daoism. For this purpose, we will dedicate ourselves, first, to the discussion of the idea of philosophy as a way of life, proposed by Pierre Hadot, for the stoic and daoist sages are presented, by these two traditions, as the one who applies the theoretical elements of his philosophical schools in his practical life. Next, we will approach the figure of the sage and their main characteristics. At this point, we will focus our efforts on the attempt to propose a definition of the sage, according to Epictetus and Laozi. It will be in this topic of our dissertation that we will also investigate two crucial elements for the construction of the figure of the sage: live according to nature and the way the sage acts in the world, occasion that we will discuss the concepts of prohairesis and wuwei. Finally, in the last part of our text, we will turn our attention to analyzing the idea of spiritual exercises and how the sage of Epictetus and Laozi share some of these practices.

The four elements, earth, water, air and fire, are called the four roots by
Empedocles. According to him, these four roots are the foundation and origin of
all things in existence. They are the origin and principle of everything that exists.
However, two fundamental principles act directly upon them: Philotes and Neikos,
the first being identified with the goddess Aphrodite, in the verses describing her
function in the articulation and organization of living things. Then Empedocles
presents the evolution ofthe world and everything that exists in it through six
original principles in a cycle that flows eternally. The purpose of this study is to
examine the function of Philotes in organized living things, that is, in the mundane
phase of the cosmic cycle, inthe mythical expression of the works of the goddess
Aphrodite, who also bears the names Joy, Harmony and Cypris. How this process
takes place and what role the Goddess plays in the formation of living beings and
their parts, or, in other words, how this force acts on the physical, vegetable and
animal reality, is the question posed in the present investigation.

The research’s general objective is to analyze the norms related to women to create the Kallipolis and highlight its foundations and principles. Politeia, fair and beautiful, complete and undivided, as Socrates proposed, is instituted by establishing women in the primacy place of the political community (koinonia politike). The exam of the normative proposals uses the textual references of Plato's Republic, Book V, especially the so-called first and second “waves”, and refers to the tradition’s commentators and contemporary academic discussion. The thesis problematizes the divergent interpretations that gave rise to the Plato’s dialogue “exegetic elasticity”, according to Mario Vegetti. Considering the ethical-political scope and the theoretical model for social life, marked by change and degeneration, the thesis argues that it requires the ideal of maximum perfection in the remote ancestral past within the framework of a myth of foundation. The close connections between political, religious and social practices allow us to understand the interdependence between oikos and polis as a locus for carrying out practices permeated by values and interdictions that influence each other. The investigation covers interconnections within families and, in a broader sense, within rulers’service (guardians) in favor of the polis’ common interests. Justice, as a community principle to prevent individuals who live together (suzen) from causing reciprocal harm, is thematized by Hegel, moving away from the Hobbesian tradition. Hegel’s ethics model is taken into account by Axel Honneth. Based on normative social theory, Honneth builds a theory of recognition and a concept of social struggle that starts from moral feelings of injustice. With this concern, the thesis turns to the conceptualization of “Common”, by Pierre Dardot and Christian Laval, for whom it is urgent to reasume the activity of “putting in common” (koinonein) as an institution of the “common” (koinon). The investigation of justice and social interaction takes the need for cooperation as the essential foundation for community life. The notion of the common good raises crucial issues in understanding Plato’s politeia, and contributes to updating the debate and the challenges of contemporary struggles.