Meeting july 12th, 2017

The group members submitted two articles to the EnANPAD academic event and both were approved. They are:

  • Teaching ethics in the field of Public Administration, Mauricio, Marcello, Silvia and Martha.
  • The Phronesis Study in Organizations: A Systematic Review, by Clara, Mauricio and Marcello.

The idea of seeking to publish articles in international journals A1 / A2 was discussed and encouraged.

 Discussion about Reason – Part II

References: Marias, J. Introdução à Filosofia. São Paulo: Livraria Duas Cidades, 1995. Capítulo 5: A Razão.

We continue to reflect on the text “The Reason” and conclude the debate on it. Topics covered today were:

  • This book approaches philosophy in a more authentic way than is often found in academia today. Jacques Maritain’s book ‘Introduction to Philosophy, which is often used in Brazilian Higher Education, deals with materialism and idealism within the worldview of classical philosophy, similar to that of Marias.
  • Modern philosophy does not talk about scholasticism; It did not integrate Greek and medieval knowledge, that is, there was no overcoming, as Scholasticism tried to do, adding Christian and Greek philosophy.
  • The concept of experience is more comprehensive than sensitive experience. It refers to the experience of life, something that happens daily and is not restricted to the world of ideas. Experience has its place in reality: “all that I encounter and as I encounter.” It is, in short, what is captured by common sense, what we see.
  • The past reality and the possible reality (horizons of possibilities): relation with P theory and N theory of Guerreiro Ramos.
  • Augustine and the idea of ​​”I”: biographical experience, of life.
  • Descartes philosophizes from an abstraction that does not originate in his own life, in his own self: denial of his life.
  • To live an illusion is to live as an animal, that is, to react to environmental stimuli; This refers to behaviorism, behavioral syndrome and Guerreiro Ramos.
  • Definition of reason: to grasp reality, to understand reality and to insert itself in reality, considering reality as what we see.
  • The nexus or link between reality as context, as well as the possession of oneself (being in itself) and of reality (of what is understood) must be considered.
  • Understanding means “catching”, grasping with the mind (grasping).
  • Truth, reason and method: reason as an instrument of truth.
  • The reason is the way of living the life that the person intends to live, it is the way to connect with reality.
  • Being lucid, therefore, amounts to having a clear life project.
  • The lucid/full ratio, in the context of substantive rationality and instrumental rationality.
  • The concept is a way of apprehending reality.
  • “Reason is human life”.
  • The plurality of reason.
  • Man needs to be rational, that is, to find his essence; Man can be rational.
  • Noos is the mental possession of reality.
  • Logos means joining parts of reality to make sense: giving the reason (logos) for what you see (noos).
  • Noetic vision is fullness in the logos.
  • Dialectics represents the movement of logos. It can only be grasped through dialogue.
  • To make a moral decision requires memory and imagination.
  • Let’s remember the Latin terms: mens, intellectus and ratio. To seek reason means to live fully from these three dimensions.
  • Discussion about belief.
  • The idea of ​​reason is Western and is related to order, and harmony.
  • The “functional” theme is philosophical. It acquires meaning when circumstantial, that is when observed in the circumstances of life.
  • Substantial reason transcends circumstantial reality and seeks signification.
  • Being historical does not mean that there is no lasting thing (the present moment is the same as eternity, that of “living the present”).
  • Despite the course of history, the reason has not changed.
  • The steps of the vital reason (method) allow making an association to the parenthetic attitude (method for parenthetical and phenomenological attitude).
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