With the advancement and strengthening of neoliberalism around the world, profound transformations have been observed in the social, economic and political organization of the most diverse countries, one of the changes being the one observed in the subjectivity of individuals. With this in mind, this dissertation investigates the historical development of neoliberal governmentality and the characteristics of the neoliberal subject. To this end, the research addresses the transformations of different forms of power over the last centuries, highlighting their contributions to neoliberalism, analyzed here from the perspective of rationality, not as an economic model, but as a normative system that, based on discourses, practices and techniques, shapes and guides the conduct of countries, institutions and people. In this way, this new rationality produces certain ways of thinking, relating and living, with competition and the business model of the self as the norm of subjectivation and, as a consequence, psychic exhaustion and emotional illnesses, as well as the weakening of the values of solidarity and empathy, resulting in a social selfishness that makes it difficult to confront the current system.

This dissertation presents an interdisciplinary analysis of the Eleusinian Mysteries, exploring their philosophical, mythological, and spiritual dimensions through the lenses of Platonic idealism and Aristotelian realism. The research takes the Homeric Hymn to Demeter as a guiding thread to investigate how the Eleusinian rituals—deeply rooted in the Greek religious imagination—served as initiatory experiences capable of provoking a true ontological and spiritual transformation in the initiates. By integrating Plato’s philosophical concepts—especially the Theory of Forms and anamnesis—with Aristotle’s ontology of potentiality and actuality, this work seeks to understand how these rites symbolically bridged the sensible and intelligible worlds, the human and the divine. Using a hermeneutic methodology and comparative analysis, the study interprets the symbolic and archetypal elements present in the rituals in light of metaphysical thought, revealing their relevance not only as religious phenomena but also as foundational matrices of Western tradition. The research demonstrates that the Eleusinian Mysteries were not merely mystical practices, but offered an expanded vision of existence and the human condition—still resonating in contemporary reflections on spirituality, death, rebirth, and transcendence.

This research aims to study Plato's notion of "participation" concerning the relationship between particulars and Forms. It is essentially a careful analysis of the Platonic idea of metaphysical first principles as causes, in an attempt to find a possible explanation for how they relate to the empirical world. Through this analysis, we will try to demonstrate that Plato's initial view of the connection between Being and Becoming does not remain the same throughout his works. On the contrary, by examining his initial position, Plato recognized its limitations and consequently altered his statements on metaphysical causality. This change is evident in the replacement of the concept of "participation" with a different explanation of how particulars and Forms relate.

This research aims to examine both horizontally and vertically the meaning of Hestia and its symbols, with the aim of understanding the reasons that led the Pythagorean philosopher of the 5th century BCE, Philolaus of Croton, to regard it as the center of the cosmos. Hestia is not only a goddess or merely a hearth, but also a symbol of sacredness, respect, truth, hospitality, justice, immutability, and citizenship. Even with this plurality of meanings, Philolaic philosophy suffered considerable symbolic reductions after Aristotle’s comments in De Caelo (293a18–22). In that text, the Stagirite states that, for the “so-called Pythagoreans,” there would be a central fire (μέσος πῦρ) at the center of the cosmos. Aristotle’s interpretation is not entirely mistaken, since there is indeed fire in Hestia. The problem with his reading is that it reduces Philolaic cosmology to a purely phenomenal level, thus excluding the religious, ritualistic, and anthropological meanings that Hestia carries. Therefore, this research seeks to recover these plural meanings of Hestia and to demonstrate that there is indeed a well-grounded reason for the Pythagorean philosopher to have chosen it as the center, the core of his cosmos.

This study aims to investigate the presence of the aesthetic categories of the grotesque, the abject, and scatology as aesthetic tools in the comic book As Aventuras de Glaucomix, produced in 1990, with a script by Glauco Mattoso and illustrations by Marcatti. The work belongs to the comics movement known as underground comix and was created within the historical contexts surrounding the end of the Brazilian Military Regime and the exponential growth of the AIDS epidemic. In this sense, the work of Mattoso and Marcatti mobilizes mockery and the abyssal as mechanisms of cultural and social resistance, thereby questioning social, artistic, and sexual normativity. This research seeks to articulate the theoretical frameworks of Baumgarten, Bakhtin, Kayser, Kristeva, and Minois in order to ground the use of the ugly and the repugnant as effective resources capable of enhancing the aesthetic experience and promoting a critique of the human condition. Through the methodological framework of the Epistemology of the Novel, this dissertation aims to understand how astonishment and scatological laughter destabilize artistic traditionalism and reinscribe dissident bodies within the field of art and transgression.

The marginalization of the poetic work of a writer like Nietzsche is a phenomenon that points to two problems: on the one hand, his poetic work as a whole (poems, songs) is usually left aside as the part that does not matter, in the name of the exaltation of his more so-called philosophical work. What follows from this, however, our second problem, is a view that it is perfectly possible to separate Nietzsche's philosophical text and poetry. This view has led to historically significant moments, such as when important authors, such as Thomas Mann himself, spoke out against his poems and gave them a hasty treatment, as if they were, so to speak, the degenerate, weak or emotional part of his work. Given the justification for writing this thesis, the main objective here is to point out: a) usual reading paths in philosophy, which do not contemplate the whole and leave out relevant aspects so that one can find a richer and more dynamic "Nietzsche as a whole"; b) at least one way of reading Nietzsche that provides the possibility of understanding his poems and his work as forming not a complement, but a cosmos; c) a proposal for organizing the translation (or rather, transcreation) of Nietzsche's poems, with sample excerpts, so that one can move on from there to new translations, more lively and integrated with the heart of Nietzsche's work, which means: more lively and integrated with the translator's own experience. That is why there is also a logbook here, as an account of the experience of this role of author-transcreator-critic that I have tried to assume throughout these pages. The methodology used was a bibliographic review comparing works from different perspectives on the topic discussed, bringing a contrast between authors who treat Nietzsche's poetry as something accessory and others, such as Kofman, Nehamas and a collection of articles entitled Nietzsche als Dichter [2017] [Nietzsche as Poet], who trace paths of reading a Nietzsche more connected to this poetic part. It is concluded that it is important to read this author in order to consider: a) concepts of philosophy and poetry that originate and end in the notion of poiesis as a cut in the indefinite; b) the proximity and impossibility of separation between these two words in his work; c) the need for a new translation-transcreation of his poems in the Portuguese language.

Essa tese argumenta que ἐποπτικά no discurso de Diotima é apresentada como uma forma bem estruturada, bem controlada e bem preparada a um indivíduo conduzir-se a epifanias divinas para além das restrições de agência divina, adaptado por Platão de ἐπόπτεια nos Mistérios Eleusinos. Elas consistem em epifanias, fundadas em agência intermediada, no ápice de um exercício hermenêutico complexo e transformador de apreensão da verdade na obtêncão de um estado de reorientação visual contínuo: o modo verdadeiro de ver com enfoque filosófico. Essa tese explora os desdobramentos de considerar ἐπόπτικα como uma transposicão platônica de theoria divina dos Mistérios Eleusinos na forma de uma theoria filosófica: o enfoque filosófico no processo de conduzir-se na busca por ver por si mesmo. A análise de ἐπόπτεια em 209e5-210a7 poderia nos auxiliar a discutir os múltiplos desafios interpretativos que emergem da contemplação filosófica de Platão no Banquete, precisamente em que medida ἐποπτικά no discurso de Diotima pode ser considerada como a constituir os Mistérios Filosóficos.

To read the Platonic dialogues is pleasant, because the main character, Socrates, is presented in a comic, a tragic, a dialectical and a loquacious way, almostalways arguing with adversaries. However, the interpretation of Plato‘s works is a matter of controversy after his death. Nevertheless, we base our analysis ofthe Republic on bare bones extracted from the work itself, namely the interconnection between the philosophiae personae, the dialectical context, thecontent, and the missing element. We also add the three methods modified throughout the ten Books (parabolḗ, Mα, dialectical journey) and we realize thatthe image (eikṓn) is omnipresent, including in the way the author sketched the writing plan and explained its most precious concepts: the Idea of the Good,the Divided Line. Therefore, we understand that the relationship established between health and justice could not escape the plot of metaphor, which couldnot be reduced to a mere figure of speech. Undoubtedly, human beings do not think without images, so metaphor is the way we understand the world andrelate to it, and Plato was no exception. Thus, justice as presented by Socrates appears defined by health and injustice by disease. Then the philosopherstands as the physician and the tyrant as the anti-medic of the city. This metaphor, however, does not materialize without a coadjuvant polemic with theculture of his time, without a strenuous evaluation of each figure to be employed, and without a propositional statement about politics and medicine. In thisplot, he touch the themes of the imitation of medical practice, ethics of the therapist, good doctor, obesity, madness, bile, phlegm, inflammation, relationshipbetween soul and body, gestation and ―gender‖. In nuce, reading Politeia through the lens of the metaphor of health-justice enables a broad understandingof the Platonic writings and thought as a whole.

The following research aims to analyse the philosophical thinking that black artist and transvestite Linn da Quebrada develops through her corporeality and interartistic poetics. Investigating the reworking of subjectivity and identity issues as a form of political resistance. It is observed that through her artistic expression and corporeality, Linn da Quebrada produces reflections and sensibilities by questioning the genderisation of individuals, heteronormativity, identity construction, raciality, language, and processes of abjection. It is identified that her pain and affections expressed through her corporeality and discourse are the driving force behind her work, producing visceral art. It was found that her reflections and artistic movement create forms of resistance and rework subjectivity. Thus, her song lyrics, dances, performances, dialogues, digital collages, and the documentary Bixa Travesty (2018), scripted by Linn da Quebrada and directed by Claudia Priscilla and Kiko Goifman, which presents the life and artistic process of Linn da Quebrada, are investigated. The artist's corporeality, her discourse, her interartistic poetics, and the knowledge present in her creative process and works are analysed. In this research, it is observed that the artist's corporeality becomes the protagonist in the constant interaction between art-life, performance, theatre, dance, poetry, and music. Significant nuances were identified in Linn da Quebrada's corporeality, which were named in this thesis as a situated body, which reverberates her trajectory and life experiences; an erotic body, which seduces the viewer and the artist; a political body, which proposes a change in individuals' worldview; and a kinesthetic body, whose skin is an important channel of contact with others. Thus, one perceives the presence of a full corporeality, permeated by the artist's affections, which condenses the feelings and experiences of a segment of society that transgresses heteronormative guidelines. Furthermore, Linn da Quebrada, on stage and on screen, builds an intimate relationship with the audience through the direct and raw expression of her life trajectory. The intercession between art, life, and body is named, in this research, Corpoetics. The term corpoetics deals with the protagonism of the body in artistic expression, whose movement is motivated and inspired by experiences, including ancestral ones, which are re-signified and produce transformations and knowledge in the artist and the spectator. Her corpoetics includes reflections that manifest themselves in her movement: gestures, dances and her voice. Thus, this analysis proposes corpoetics as an epistemological possibility, as a central axis that produces reflections and knowledge.

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.

The relationship between positivism and the Armed Forces is already established? Throughout this master’s dissertation, the investigation delves into how positivism influences the formation of the Armed Forces. Consulting specialized bibliography, the historical formation of the Armed Forces and its relationship with positivism is investigated, along with its continuity in the Superior War School and in Castilhismo politics, contextualizing the first positivist cycle from the late 19th to the early 20th century, understanding central concepts of military positivism such as the "uniformed citizen" and the "transition dictatorship." In order to comprehend how neopositivism forms within the national territory through the Armed Forces and the military industry, constituting an educational, political, and philosophical project formalized in the ITA - Humanidades magazine, an analysis of the periodical will be conducted to understand how positivist ideas are assimilated and interpreted by military rationality in the second half of the 20th century. Thus, allowing to assert a continuity of these ideas in a contemporary way within the Armed Forces with the analysis of the document Projeto de nação - cenário prospectivos Brasil 2035 and concluding with the defense of the existence of the concept of military neopositivism as an interpretative key of the history of philosophy in Brazil.

This research aims to analyze the Brazilian educational reform introduced by Law No. 13,415/2017, which amended the Law of Guidelines and Bases of National Education and established the "new high school." The reform impacts the curriculum structure, including the approach to subjects such as Philosophy, while the BNCC (National Common Curricular Base), instituted by the same law, reorganizes the curricula and disperses the content of Philosophy and Sociology across various subjects, without a dedicated curricular component. In this sense, studies indicate that Law No. 13,415/2017 may lead to the gradual exclusion of Philosophy in high school. With that said, our specific objectives include characterizing the different aspects of biopolitics according to Hardt and Negri, identifying the main reforms of the new high school related to the teaching of Philosophy, and interpreting these reforms in light of biopolitics. The justification for this research lies in the relevance of the concept of biopolitics to understand power relations in contemporary society, especially in the Brazilian educational context. The interdisciplinarity between biopolitics, education, and philosophy offers a broad and complex perspective of power dynamics in education. Finally, the adopted methodology is qualitative, using a bibliographic review to weave a critical analysis of educational policies and the BNCC, revealing the tensions between control and freedom in the educational process and highlighting the importance of philosophy in promoting critical and autonomous thinking. Thus, in summary, this research intends to analyze the "new high school" and its implications for the teaching of Philosophy in Brazil from the perspective of biopolitics, in order to relate this concept to the Brazilian educational context.

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 research is about life... and the lives of black people... and black people who are Candomblecists. The fruit of many confluences, this study is sacizento, in other words, spiral, mandingueiro, enchanted and poetic. The subject under investigation deals with the life journeys of black people who - by tensioning the zone of non-being (condition of Outrifications) - re-signify themselves in healing processes through a life policy inspired by the Candomblé way of life, processes through which I construct the concept of “vidante”. The aim of this research is to present - through the testimonies of black candomblecists - ruptures with the signs of colonialist subjection imposed by the politics of death on black people, and at the same time to indicate confluences that lead to the paths of an Afro-referenced identity and a politics of life. The secondary objectives seek to indicate i) ways of life that point to candomblé as a locus of experiences that provide - like the immanence of the decolonial epistemes of the terreiro and the narratives of black candomblecistas - a philosophizing through displacement and enchantment; and ii) understanding the way of life of candomblé as an identity locus of African ancestry that can contribute to the deconstruction of identities assimilated by whitening. This research is enchanted, so it would be challenging to assign it very restrictive attributions. It is precisely because of the unspeakable nature of a restrictive grammar (based on a path I'm on in which candomblé is a horizon of arrival after a journey of anti-colonial trajectories) that I created the term vidante. Vidante presents itself as a creator and re-signifier of new vocabularies; an experiencer and reporter of experiences; a being with, a “walking with” whose evoked meanings point to an enchanted philosophizing inspired by the orisha Logunedé. The research is also committed to an ethnographic study, in which I interviewed 10 candomblecistas from two houses in Novo Gama-GO, one of which is Angola and the other Ketu (of which I am a member). In addition to this ethnographic method, which is sprinkled throughout the text, I use some methodological approaches, such as poetics and testimoniality. Bringing together different topics from various literatures and field research, this study seeks - through poetics and enchantment - to present as a result an ontological movement of walking with which, by breaking with the politics of death, results in arriving at candomblé as the locus of a politics of life, but the very path taken (through enchantment) is already a philosophizing referenced in candomblé.

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.