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N°15, Vol. Único 2022. ISSN 2359-3121.\nwww.revistasisifo.com\u003C\/p\u003E\u003Cp style=\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003E\u0026nbsp;\u003C\/p\u003E\u003Cp style=\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003E\u0026nbsp;\u003C\/p\u003E\u003Cp style=\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003E\u003C\/p\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Ca href=\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEh7IYX_3QVfbl8roU_b1KP7YyVxCkBndc8Rr2tnJpO05KbTNAxu1lA6qeFJpi6qOKHiluE2EZrXN91XWc6eQqSMnIeMTA8kFWEgC1WXxeg99g6Mc1FyEUBol6a4hKFrDrp1bxdSCb7tpbVsEyIL9_JmdiwRaY10IFFNduSzMEHfu62Kry_XI7IaiOWp\/s225\/images.jpg\" style=\"margin-left: 1em; margin-right: 1em;\"\u003E\u003Cimg border=\"0\" data-original-height=\"225\" data-original-width=\"225\" height=\"225\" src=\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEh7IYX_3QVfbl8roU_b1KP7YyVxCkBndc8Rr2tnJpO05KbTNAxu1lA6qeFJpi6qOKHiluE2EZrXN91XWc6eQqSMnIeMTA8kFWEgC1WXxeg99g6Mc1FyEUBol6a4hKFrDrp1bxdSCb7tpbVsEyIL9_JmdiwRaY10IFFNduSzMEHfu62Kry_XI7IaiOWp\/s1600\/images.jpg\" width=\"225\" \/\u003E\u003C\/a\u003E\u003C\/div\u003E\u003Cbr \/\u003E\u0026nbsp;\u003Cp\u003E\u003C\/p\u003E\u003Cp style=\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003E\u0026nbsp;\u003C\/p\u003E\u003Cp style=\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003E\u003Ca href=\"https:\/\/drive.google.com\/file\/d\/14noz5Cmr8sqi90abw7VGvQLavL-N00b3\/view?usp=sharing\" target=\"_blank\"\u003EPDF\u003C\/a\u003E\u003C\/p\u003E\u003Cp style=\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003E\u0026nbsp;\u003C\/p\u003E\u003Cp style=\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003E\u0026nbsp;\u003C\/p\u003E\u003Cp align=\"center\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"center\" class=\"western\" lang=\"en-CA\" style=\"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=\"center\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EResenha\nde: \u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"center\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"right\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cb\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003E.\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.21cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.4pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"sdfootnote-western\"\u003E\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EAs\npublicações em torno da relação entre filosofia e cinema\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\nno Brasil\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\nnesse caso, a maioria dos trabalhos\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Ese\ndebruça\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Em\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\nsobre\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\nA imagem-movimento e A imagem-tempo\u003C\/span\u003E\u003C\/span\u003E\u003Csup\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote1sym\" name=\"sdfootnote1anc\"\u003E\u003Csup\u003E1\u003C\/sup\u003E\u003C\/a\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\ncomo Hugo \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n    \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EEadweard\u0026nbsp;Muybridge\u0026nbsp;e\nÉtienne-Jules\u0026nbsp;Marey, \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EA\npesquisa vai até a história da filosofia, partindo do início da\nmetafísica\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EA\nImagem-Tempo\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E(ano\nde primeira publicação)\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EO\nPensamento e o Movente\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n(ano de primeira publicação)\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Efilosófico\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Ebergsoniano\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\nse o cinemat\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Eó\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Econsiderando\nque\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E87).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Ep.\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E97).\nEsta memória permanece em ação durante a contemplação f\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Eí\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E98).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote2sym\" name=\"sdfootnote2anc\"\u003E\u003Csup\u003E2\u003C\/sup\u003E\u003C\/a\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E108).\nPara Bergson\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote3sym\" name=\"sdfootnote3anc\"\u003E\u003Csup\u003E3\u003C\/sup\u003E\u003C\/a\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\nMas\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EA\nmemória não apenas acumula, mas sobretudo cria. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EÉ\ndesenvolvendo essa ideia que a obra de São Paulo (2020) \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\nao longo de sua obra\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\nirá defender o caráter ativo do sujeito. \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EA\nconcepção de sujeito ativo também está no \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EEnsaio\nSobre os Dados Imediatos da Consciência\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n(ano de primeira publicação)\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E(TARKOVSKI,\n1998, p.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003ENa\npassagem do real para o mental, São Paulo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n(2020)\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\nnunca deixa de lado a ontologia. Enfatiza, por exemplo, que\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\nna arte,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\nno debate realidade vs. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Ei\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Elusão\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n    \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n2020,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\np.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E188).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E188)\u003C\/span\u003E\u003C\/span\u003E\u003Csup\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote4sym\" name=\"sdfootnote4anc\"\u003E\u003Csup\u003E4\u003C\/sup\u003E\u003C\/a\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\n\u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003ENoël\nCarroll,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E198)\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E:\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EA\nimagem-movimento\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\ne a \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Eimagem-tempo\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n(2020)\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003EReferências\nBIbliográficas\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EBERGSON,\nHenri. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003EA\nevolução criadora\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E.\nSão Paulo: Martins Fontes, 2005.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EBERGSON,\nHenri. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EIntrodução\nà metafísica\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E.\nIn: \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003EOs\npensadores: Henri Bergson\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E,\ncartas, conferências e outros escritos. São Paulo: Abril Cultural,\n1974, p.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E17-45.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ECARLOS,\nCássio Starling; PRADO JR., Bento. Bento Prado Jr analisa Deleuze.\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003EFolha\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E,\nSão Paulo, 2 de junho de 1996:\n\u003C\/span\u003E\u003C\/span\u003E\u003Ca href=\"https:\/\/www1.folha.uol.com.br\/fsp\/1996\/6\/02\/mais!\/7.html\"\u003E\u003Cspan style=\"color: #0563c1;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E.\nAcesso em 01\/02\/2022.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cdiv id=\"sdfootnote1\"\u003E\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote1anc\" name=\"sdfootnote1sym\"\u003E1\u003C\/a\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"sdfootnote2\"\u003E\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote2anc\" name=\"sdfootnote2sym\"\u003E2\u003C\/a\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"sdfootnote3\"\u003E\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote3anc\" name=\"sdfootnote3sym\"\u003E3\u003C\/a\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"sdfootnote4\"\u003E\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote4anc\" name=\"sdfootnote4sym\"\u003E4\u003C\/a\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"line-height: 100%; margin-bottom: 0cm; text-align: justify;\"\u003E\u0026nbsp;\u003C\/p\u003E\u003Cp style=\"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":"http:\/\/www.revistasisifo.com\/feeds\/8404063353133238905\/comments\/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"http:\/\/www.revistasisifo.com\/2023\/01\/do-espectador-simpatico-sobre.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"http:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/8404063353133238905"},{"rel":"self","type":"application/atom+xml","href":"http:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/8404063353133238905"},{"rel":"alternate","type":"text/html","href":"http:\/\/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":"http:\/\/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":"http:\/\/1.bp.blogspot.com\/_Pv4oC_hV0oo\/SW4tlHisWaI\/AAAAAAAAAAY\/IDRYPZqX6CA\/S220\/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=\"text-align: center;\"\u003E\u0026nbsp;\u003C\/p\u003E\u003Cp style=\"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=\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003E\u0026nbsp;\u003C\/p\u003E\u003Cp style=\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003E\u0026nbsp;\u003C\/p\u003E\u003Cp style=\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003E\u003C\/p\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Ca href=\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEh0me23uNTxRZvkRf-USzF4MwI6WxwIXHa6gWAaJ8wr1aq9o_c6Hwqa6AKY42AQHvlgGPGuFYMDqb58O_IYDTFEZ1qbnGhj35yMMooV6g-hh5P9FqIuwe60WpPEIGIkfDijMkcl7ms4cZgenhb58Hh05Xvh7trFp2j4iNeFht_6Pl8N53vkSZt06Y4Y\/s2000\/81mhmYjiALL.jpg\" imageanchor=\"1\" style=\"margin-left: 1em; margin-right: 1em;\"\u003E\u003Cimg border=\"0\" data-original-height=\"1829\" data-original-width=\"2000\" height=\"293\" src=\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEh0me23uNTxRZvkRf-USzF4MwI6WxwIXHa6gWAaJ8wr1aq9o_c6Hwqa6AKY42AQHvlgGPGuFYMDqb58O_IYDTFEZ1qbnGhj35yMMooV6g-hh5P9FqIuwe60WpPEIGIkfDijMkcl7ms4cZgenhb58Hh05Xvh7trFp2j4iNeFht_6Pl8N53vkSZt06Y4Y\/s320\/81mhmYjiALL.jpg\" width=\"320\" \/\u003E\u003C\/a\u003E\u003C\/div\u003E\u003Cp\u003E\u003C\/p\u003E\u003Cp style=\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003E\u003C\/p\u003E\u003Cp style=\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003E\u003C\/p\u003E\u003Cp style=\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003E\u003C\/p\u003E\u003Cp style=\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003E\u003Ca href=\"https:\/\/drive.google.com\/file\/d\/1Z78L_UmQOUhK06IAUBxc7ORtzz_dHbu8\/view?usp=sharing\" target=\"_blank\"\u003EPDF\u003C\/a\u003E\u003C\/p\u003E\u003Cp style=\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003E\u003C\/p\u003E\u003Cp style=\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003E\u003C\/p\u003E\u003Cp style=\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003E\u003C\/p\u003E\u003Cp style=\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003E\u003C\/p\u003E\u003Cp style=\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003E\u003C\/p\u003E\u003Cp style=\"line-height: 100%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cbr \/\u003E\u003C\/p\u003E\u003Cp style=\"line-height: 100%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003Cbr \/\u003E\u003C\/p\u003E\u003Cp align=\"center\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"center\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"center\" class=\"western\" lang=\"en-CA\" style=\"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=\"center\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EResenha\nde: \u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"en-CA\"\u003E\u003Cb\u003ECOSTA,\nFábio \u0026amp; SOUZA, Igor. \u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"center\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"right\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cb\u003ELaurenio\nLeite Sombra\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003E.\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"sdfootnote-western\" style=\"line-height: 150%; margin-bottom: 0.21cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"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=\"color: navy;\"\u003E\u003Cspan lang=\"zxx\"\u003E\u003Ca href=\"mailto:lausombra@hotmail.com\"\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003E.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003E\nORCID: \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"letter-spacing: 0.4pt;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"sdfootnote-western\"\u003E\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"sdfootnote-western\"\u003E\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.42cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003EEm\nsuas \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003EInvestigações\nFilosóficas,\u003C\/span\u003E\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.42cm; margin-left: 4cm;\"\u003E\n“\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"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=\"justify\" class=\"sdfootnote-western\"\u003E\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Esabemos\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"sdfootnoteanc\" href=\"#sdfootnote1sym\" name=\"sdfootnote1anc\"\u003E\u003Csup\u003E1\u003C\/sup\u003E\u003C\/a\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003ERocha\nNavegável\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Eespacialidade\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Efluxos\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\nsó são possíveis porque há \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Efixos\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Eestátuas\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Eharakiri\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n(ou \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Eseppuku\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Eseppuku\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003ERocha\nNavegável\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EAprendizado\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Efilosofia\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Epolítica\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Eorigem\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EArkhé\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\nEsta é \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Esentida\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\ncomo irradiação de uma corporeidade ativa, da qual provém a\npotência (\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Eaxé\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Eatualidade\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Ecorporeidade\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\n\u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EEm\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003ERocha\nNavegável,\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\nesses paradoxos são trazidos com filosofemas proverbiais que surgem\nexatamente em momentos fundamentais da narrativa\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote2sym\" name=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Eaqui\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\njá é necessariamente outra África?  \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003ENo\nentanto, \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003ERocha\nnavegável\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EOrun\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.42cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.42cm; margin-left: 4cm;\"\u003E\n“\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003EComo\nacessar a \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003E\u003Cspan style=\"font-weight: normal;\"\u003ERocha\nNavegável\u003C\/span\u003E\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003EReferências\nBibliográficas\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003ENabuco\n– Revista Brasileira de Humanidades\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E.\nN\u003C\/span\u003E\u003C\/span\u003E\u003Csup\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eo\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E2,\n2015, p. 1-46.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EGLEDHILL,\nSabrina. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E.\nDisponível em\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: navy;\"\u003E\u003Cspan lang=\"zxx\"\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003E\u003Ca href=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\nacessado em 05 de dezembro de 2021.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EPAZ,\nOctavio. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003ESignos\nem rotação\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ESANTOS,\nMilton. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E.\n3ª ed. São Paulo: Hucitec, 1999.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ESODRÉ,\nMuniz. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003EPensar\nnagô\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E.\nPetrópolis: Editora Vozes, 2017.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ESOMBRA,\nLaurenio Leite. Rede de sentidos e antagonismo: reconstruindo os\nfios. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003ERevista\nIdeação\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\n– Dossiê NEF, 2020, p. 130-147.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"font-weight: normal;\"\u003EWITTGENSTEIN,\nLudwig. \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003EInvestigações\nfilosóficas\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"sdfootnote-western\" style=\"line-height: 100%;\"\u003E\n\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"sdfootnote-western\" style=\"line-height: 100%;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"sdfootnote-western\" style=\"line-height: 100%;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"sdfootnote-western\" style=\"line-height: 100%;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"sdfootnote-western\" style=\"line-height: 100%;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"sdfootnote-western\" style=\"line-height: 100%;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"sdfootnote-western\" style=\"line-height: 100%;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"sdfootnote-western\" style=\"line-height: 100%;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"sdfootnote-western\" style=\"line-height: 100%;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"sdfootnote-western\" style=\"line-height: 100%;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"sdfootnote-western\" style=\"line-height: 100%;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"sdfootnote-western\" style=\"line-height: 100%;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"sdfootnote-western\" style=\"line-height: 100%;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"sdfootnote-western\" style=\"line-height: 100%;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"sdfootnote-western\" style=\"line-height: 100%;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"sdfootnote-western\" style=\"line-height: 100%;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"sdfootnote-western\" style=\"line-height: 100%;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"sdfootnote-western\" style=\"line-height: 100%;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"sdfootnote-western\" style=\"line-height: 100%;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"sdfootnote-western\" style=\"line-height: 100%;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"sdfootnote-western\" style=\"line-height: 100%;\"\u003E\n\u003Cbr \/\u003E\n\u003C\/p\u003E\u003Cp align=\"justify\" class=\"sdfootnote-western\" style=\"line-height: 100%;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cdiv id=\"sdfootnote1\"\u003E\u003Cp align=\"justify\" class=\"sdfootnote-western\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote1anc\" name=\"sdfootnote1sym\"\u003E1\u003C\/a\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\n\t\u003C\/span\u003E\u003Cspan style=\"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=\"sdfootnote2\"\u003E\u003Cp class=\"sdfootnote-western\" style=\"line-height: 100%;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote2anc\" name=\"sdfootnote2sym\"\u003E2\u003C\/a\u003E\n\t\u003Cspan style=\"font-family: Arial, serif;\"\u003EAs páginas não são numeradas na HQ.\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cp style=\"line-height: 100%; margin-bottom: 0cm; text-align: justify;\"\u003E\u003C\/p\u003E\u003Cp style=\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003E\u0026nbsp;\u003C\/p\u003E\n"},"link":[{"rel":"replies","type":"application/atom+xml","href":"http:\/\/www.revistasisifo.com\/feeds\/4867102179117155109\/comments\/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"http:\/\/www.revistasisifo.com\/2023\/01\/rocha-navegavel-o-choque-encantado-dos.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"http:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/4867102179117155109"},{"rel":"self","type":"application/atom+xml","href":"http:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/4867102179117155109"},{"rel":"alternate","type":"text/html","href":"http:\/\/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":{"$t":"http:\/\/www.blogger.com\/profile\/00885708202220293112"},"email":{"$t":"noreply@blogger.com"},"gd$image":{"rel":"http://schemas.google.com/g/2005#thumbnail","width":"32","height":"24","src":"http:\/\/1.bp.blogspot.com\/_Pv4oC_hV0oo\/SW4tlHisWaI\/AAAAAAAAAAY\/IDRYPZqX6CA\/S220\/MENINAS+033.jpg"}}],"media$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=\"text-align: center;\"\u003E\u0026nbsp;\u003C\/p\u003E\u003Cp style=\"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=\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003E\u0026nbsp;\u003C\/p\u003E\u003Cp style=\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003E\u0026nbsp;\u003C\/p\u003E\u003Cp style=\"line-height: 100%; margin-bottom: 0cm; text-align: center;\"\u003E\u003C\/p\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Ca href=\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEh1vweU89DtLMjcGIe5Lg-Gfp8ZDn293q5NCVyRbTvebLxWFS-stpB5_YJ715u1H-iPTEubvyNvnFhEkZY5Fzay4PYwgkmfVyYMWV7j92tpK6TNIaGNZf7fgZRb87r_vunvBDofv985apcZ7Y9yFzTOgCSbBUUdXKhuVZx86lBPSehLDsEITXer4ksV\/s480\/Epikur.jpg\" style=\"margin-left: 1em; margin-right: 1em;\"\u003E\u003Cimg border=\"0\" data-original-height=\"480\" data-original-width=\"234\" height=\"320\" src=\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEh1vweU89DtLMjcGIe5Lg-Gfp8ZDn293q5NCVyRbTvebLxWFS-stpB5_YJ715u1H-iPTEubvyNvnFhEkZY5Fzay4PYwgkmfVyYMWV7j92tpK6TNIaGNZf7fgZRb87r_vunvBDofv985apcZ7Y9yFzTOgCSbBUUdXKhuVZx86lBPSehLDsEITXer4ksV\/s320\/Epikur.jpg\" width=\"156\" \/\u003E\u003C\/a\u003E\u003C\/div\u003E\u003Cbr \/\u003E\u003C\/div\u003E\u003Cdiv style=\"text-align: center;\"\u003E\u0026nbsp;\u003Cspan style=\"font-size: xx-small;\"\u003EDomínio Público\u003C\/span\u003E\u003C\/div\u003E\u003Cdiv style=\"text-align: center;\"\u003E\u003Cspan style=\"font-size: xx-small;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/div\u003E\u003Cdiv style=\"text-align: center;\"\u003E\u003Cp class=\"mw-mmv-credit mw-mmv-ttf-container mw-mmv-ttf-normal\"\u003E\u003Cspan style=\"font-size: xx-small;\"\u003E\u003Cspan class=\"mw-mmv-source-author\"\u003E\u003Cspan class=\"mw-mmv-author\"\u003E\u003Ca href=\"https:\/\/commons.wikimedia.org\/wiki\/Category:Unidentified_engravers\" title=\"Category:Unidentified engravers\"\u003EUnidentified engraver\u003C\/a\u003E\n\u003C\/span\u003E - \u003Cspan class=\"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=\"mw-mmv-image-desc-div\"\u003E\u003Cp class=\"mw-mmv-image-desc\"\u003E\u003Ca href=\"https:\/\/pt.wikipedia.org\/wiki\/Epicurismo#\/media\/Ficheiro:Epikur.jpg\" target=\"_blank\"\u003E\u003Cspan style=\"font-size: xx-small;\"\u003EBusto de \u003Cspan title=\"ancient Greek philosopher\"\u003EEpicuro\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003C\/p\u003E\u003C\/div\u003E\u003Cspan style=\"font-size: xx-small;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/div\u003E\u003Cdiv style=\"text-align: center;\"\u003E\u003Cspan style=\"font-size: xx-small;\"\u003E\u003C\/span\u003E\u003C\/div\u003E\u003Cdiv style=\"text-align: center;\"\u003E\u003Cspan style=\"font-size: xx-small;\"\u003E\u003Cbr \/\u003E\u003C\/span\u003E\u003C\/div\u003E\u003Cdiv style=\"text-align: center;\"\u003E\u003Cspan style=\"font-size: xx-small;\"\u003E\u003Cbr \/\u003E\u003C\/span\u003E\u003C\/div\u003E\u003Cdiv style=\"text-align: center;\"\u003E\u003Cspan style=\"font-size: xx-small;\"\u003E\u003Cbr \/\u003E\u003C\/span\u003E\u003C\/div\u003E\u003Cdiv style=\"text-align: center;\"\u003E\u003Cspan style=\"font-size: xx-small;\"\u003E\u003Cbr \/\u003E\u003C\/span\u003E\u003C\/div\u003E\u003Cdiv style=\"text-align: center;\"\u003E\u003Cspan style=\"font-size: xx-small;\"\u003E\u003Cbr \/\u003E\u003C\/span\u003E\u003C\/div\u003E\u003Cdiv style=\"text-align: center;\"\u003E\u003Ca href=\"https:\/\/drive.google.com\/file\/d\/1qj4tDx6AxnqxzExnPiRu-niLsA06cGlv\/view?usp=sharing\" target=\"_blank\"\u003E\u003Cspan style=\"font-size: xx-small;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EPDF\u003C\/span\u003E\u003C\/span\u003E\u003C\/a\u003E\u003C\/div\u003E\u003Cdiv style=\"text-align: center;\"\u003E\u003Cspan style=\"font-size: xx-small;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/div\u003E\u003Cdiv style=\"text-align: center;\"\u003E\u003Cspan style=\"font-size: xx-small;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/div\u003E\u003Cdiv style=\"text-align: justify;\"\u003E\u003Cspan style=\"font-size: xx-small;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/div\u003E\u003Cdiv style=\"text-align: justify;\"\u003E\u003Cp align=\"right\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cb\u003ETauami\nSales de Paula\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003E.\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 2.52cm; orphans: 0; text-indent: -1.27cm; widows: 0;\"\u003E\n\u003Cspan style=\"color: navy;\"\u003E\u003Cspan lang=\"zxx\"\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 2.52cm; orphans: 0; text-indent: -1.27cm; widows: 0;\"\u003E\n\u003Cspan style=\"color: navy;\"\u003E\u003Cspan lang=\"zxx\"\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"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=\"justify\" class=\"sdfootnote-western\"\u003E\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cb\u003EResumo:\n\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cb\u003EPalavras-chave:\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"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=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003EAbstract:\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003EKeywords:\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"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=\"western\" style=\"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=\"western\" style=\"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=\"western\" style=\"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=\"western\" style=\"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=\"western\" style=\"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=\"I\"\u003E\u003Cli\u003E\u003Cp align=\"center\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"sdfootnoteanc\" href=\"#sdfootnote1sym\" name=\"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=\"sdfootnoteanc\" href=\"#sdfootnote2sym\" name=\"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=\"sdfootnoteanc\" href=\"#sdfootnote3sym\" name=\"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=\"sdfootnoteanc\" href=\"#sdfootnote4sym\" name=\"sdfootnote4anc\"\u003E\u003Csup\u003E4\u003C\/sup\u003E\u003C\/a\u003E\ne o recorde de mortes realizadas pelas polícias Civil e Militar\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote5sym\" name=\"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=\"sdfootnoteanc\" href=\"#sdfootnote6sym\" name=\"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=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"background: transparent;\"\u003Egêneros\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\nliterários mais vendidos desde o início da pandemia tenha sido o da\nautoajuda\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote7sym\" name=\"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=\"sdfootnoteanc\" href=\"#sdfootnote8sym\" name=\"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=\"sdfootnoteanc\" href=\"#sdfootnote9sym\" name=\"sdfootnote9anc\"\u003E\u003Csup\u003E9\u003C\/sup\u003E\u003C\/a\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"background: transparent;\"\u003E–\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EOs discípulos\nmais arrojados desse \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Epseudoestoicismo\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"background: transparent;\"\u003E–\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"background: transparent;\"\u003E–\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\nchamadas criptomoedas \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"background: transparent;\"\u003E–\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\ntêm recebido o nome de estoicos.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Erazão\nornamental\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\n(2001, p. 69–80). \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"color: black;\"\u003E\u0026nbsp;\u0026nbsp;\u003C\/span\u003E\u003C\/p\u003E\n\u003Col start=\"2\" type=\"I\"\u003E\u003Cli\u003E\u003Cp align=\"center\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"line-height: 150%; margin-bottom: 0cm; margin-left: 2.52cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"sdfootnoteanc\" href=\"#sdfootnote10sym\" name=\"sdfootnote10anc\"\u003E\u003Csup\u003E10\u003C\/sup\u003E\u003C\/a\u003E.\nPor esse motivo, é sobre eles que falaremos\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote11sym\" name=\"sdfootnote11anc\"\u003E\u003Csup\u003E11\u003C\/sup\u003E\u003C\/a\u003E.\n\u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"background: transparent;\"\u003E\n–\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\nmesmo tendo Epicteto dado importância ao estudo da lógica\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote12sym\" name=\"sdfootnote12anc\"\u003E\u003Csup\u003E12\u003C\/sup\u003E\u003C\/a\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"background: transparent;\"\u003E–\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"sdfootnoteanc\" href=\"#sdfootnote13sym\" name=\"sdfootnote13anc\"\u003E\u003Csup\u003E13\u003C\/sup\u003E\u003C\/a\u003E,\nele diz:\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E“\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003ECARTAS\nA LUCÍLIO\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 100%; margin-bottom: 0cm;\"\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E“\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003E(ibidem\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EObservamos no\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003EManual\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm; margin-top: 0.14cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E“\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003EMANUAL\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E,\nIV).\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 100%; margin-bottom: 0cm;\"\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E“\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003Eibidem\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E,\nXXIX).\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm;\"\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E“\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003Eibidem\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E,\nXXXIV).\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EMais fascinante\nainda é o caso das \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003EMeditações\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"sdfootnoteanc\" href=\"#sdfootnote14sym\" name=\"sdfootnote14anc\"\u003E\u003Csup\u003E14\u003C\/sup\u003E\u003C\/a\u003E,\nele diz;\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E“\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003EMEDITAÇÕES\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E,\nLivro I, 7).\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E“\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003Eibidem\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E,\nLivro II, 3).\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 14.5cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Eratio\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"sdfootnoteanc\" href=\"#sdfootnote15sym\" name=\"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=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EO estoicismo\nentende que a Natureza é dotada de sua própria Razão, um Logos\nDivino\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote16sym\" name=\"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=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E“\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EDeve\nter consciência de que \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003ECARTAS\nA LUCÍLIO\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 100%; margin-bottom: 0cm;\"\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E“\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E.\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E– \u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EE\ncomo são por natureza?\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E– \u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EComo\nDeus as quer” (EPICTETO, \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003EDIATRIBES\nDE EPICTETO\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E,\nLivro I, 1.1 16–17, grifo nosso)\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote17sym\" name=\"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=\"western\" style=\"line-height: 100%; margin-bottom: 0cm;\"\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E“\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EAs\nobras dos deuses estão repletas de Providência. \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003EMEDITAÇÕES\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 100%; margin-bottom: 0cm;\"\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E“\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E”\n(\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003Eibidem\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"sdfootnoteanc\" href=\"#sdfootnote18sym\" name=\"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=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cbr \/\u003E\n\u003C\/span\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Col start=\"3\" type=\"I\"\u003E\u003Cli\u003E\u003Cp align=\"center\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E“\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003ECARTAS\nA LUCÍLIO\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 150%; margin-bottom: 0.42cm;\"\u003E\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Equando\nem conformidade com a natureza\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cb\u003EMEDITAÇÕES\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E“\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003EMANUAL\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E,\nXXXIX)\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E“\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003ECARTAS\nA LUCÍLIO\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Esui\ngeneris\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"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=\"sdfootnoteanc\" href=\"#sdfootnote19sym\" name=\"sdfootnote19anc\"\u003E\u003Csup\u003E19\u003C\/sup\u003E\u003C\/a\u003E.\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\n\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"sdfootnoteanc\" href=\"#sdfootnote20sym\" name=\"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=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Esábios\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cb\u003ECARTAS\nA LUCÍLIO\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E,\nLivro I, Epístola 9, 13).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"sdfootnoteanc\" href=\"#sdfootnote21sym\" name=\"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=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E“\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003EMEDITAÇÕES\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E,\nIV, 4)\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003ESobre\na ira\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"background: transparent;\"\u003E–\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Col start=\"4\" type=\"I\"\u003E\u003Cli\u003E\u003Cp align=\"center\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"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=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\u003Ca name=\"_GoBack\"\u003E\u003C\/a\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003EDestino\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E.\n\u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003EReferências\nBibliográficas\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EPLATÃO,\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003EA\nRepública\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EEPICTETO,\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003EManual\nde Epicteto\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E__________,\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E.\n1. ed., São Paulo, Edipro, 2021. \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E__________,\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003EDiatribes\nde Epicteto, livro I\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ESÊNECA,\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003ECartas\na Lucílio\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E________,\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E.\nPetrópolis, Vozes, 2016. \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E________,\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EMARCO\nAURÉLIO, \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003EMeditações\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E.\n1. ed., São Paulo, Edipro, 2019. \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ECÍCERO,\nMarcus Tullius, \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003EDe\nfato\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E.\nin. CÍCERO, Marcus Tullius, \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003EDe\nOratore, book III\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E.\nLondres, Harvard University Press, 1960. \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EHADOT,\nPierre, \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EFOUCAULT,\nM., \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003EA\nhermenêutica do sujeito\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EGOURINAT,\nJ.–B, BARNES, J. (orgs,), \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003ELer\nos estoicos\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E.\n1. ed., São Paulo: Edições Loyola, 2013.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ELONG,\nA. A., 2013, \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E,\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003Ein.\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\nGOURINAT, J.–B, BARNES, J. (orgs,), \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003ELer\nos estoicos\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EGOMES,\nRoberto, \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003ECrítica\na razão tupiniquim\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E.\n12. ed. Curitiba, Criar Edições Ltda., 2001.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"en-US\"\u003EMCGEE,\nMicki, \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"en-US\"\u003E.\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EBEZERRA,\nC.C., Natureza e liberdade no pensamento senequiano, \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003EÁgora\nFilosófica\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 100%; margin-bottom: 0cm;\"\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cdiv id=\"sdfootnote1\"\u003E\u003Cp class=\"sdfootnote-western\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote1anc\" name=\"sdfootnote1sym\"\u003E1\u003C\/a\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\tWORLD HEALTH ORGANIZATION, WHO Coronavirus (COVID–19) Dashboard,\n\tdisponível em: \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: navy;\"\u003E\u003Cspan lang=\"zxx\"\u003E\u003Cu\u003E\u003Ca href=\"https:\/\/covid19.who.int\/\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E.\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"sdfootnote2\"\u003E\u003Cp class=\"sdfootnote-western\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote2anc\" name=\"sdfootnote2sym\"\u003E2\u003C\/a\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\n\t\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003EMINISTÉRIO DA SAÚDE, Painel\n\tCoronavírus, disponível em: \u003C\/span\u003E\u003Cspan style=\"color: navy;\"\u003E\u003Cspan lang=\"zxx\"\u003E\u003Cu\u003E\u003Ca href=\"https:\/\/covid.saude.gov.br\/\"\u003E\u003Cspan style=\"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=\"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=\"sdfootnote3\"\u003E\u003Cp class=\"sdfootnote-western\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote3anc\" name=\"sdfootnote3sym\"\u003E3\u003C\/a\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\n\t\u003C\/span\u003E\u003Cspan style=\"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=\"color: navy;\"\u003E\u003Cspan lang=\"zxx\"\u003E\u003Cu\u003E\u003Ca href=\"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=\"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=\"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=\"sdfootnote4\"\u003E\u003Cp class=\"sdfootnote-western\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote4anc\" name=\"sdfootnote4sym\"\u003E4\u003C\/a\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\n\t\u003C\/span\u003E\u003Cspan style=\"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=\"color: navy;\"\u003E\u003Cspan lang=\"zxx\"\u003E\u003Cu\u003E\u003Ca href=\"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=\"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=\"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=\"sdfootnote5\"\u003E\u003Cp class=\"sdfootnote-western\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote5anc\" name=\"sdfootnote5sym\"\u003E5\u003C\/a\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\n\t\u003C\/span\u003E\u003Cspan style=\"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=\"color: navy;\"\u003E\u003Cspan lang=\"zxx\"\u003E\u003Cu\u003E\u003Ca href=\"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=\"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=\"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=\"sdfootnote6\"\u003E\u003Cp class=\"sdfootnote-western\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote6anc\" name=\"sdfootnote6sym\"\u003E6\u003C\/a\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\n\t\u003C\/span\u003E\u003Cspan style=\"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=\"color: navy;\"\u003E\u003Cspan lang=\"zxx\"\u003E\u003Cu\u003E\u003Ca href=\"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=\"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=\"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=\"sdfootnote7\"\u003E\u003Cp class=\"sdfootnote-western\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote7anc\" name=\"sdfootnote7sym\"\u003E7\u003C\/a\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\n\t\u003C\/span\u003E\u003Cspan style=\"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=\"color: navy;\"\u003E\u003Cspan lang=\"zxx\"\u003E\u003Cu\u003E\u003Ca href=\"https:\/\/www.terra.com.br\/noticias\/mercado-de-livros-de-autoajuda-e-religiosos-cresce-em-2021,63df3a51f36a2aa1859d26d48a4e35e2tuo5tjrh.html#:~:text=A%20venda%20de%20livros%20aumentou,Nacional%20dos%20Editores%20de%20Livros.\u0026amp;text=Hoje%20a%20plataforma%20representa%2027,t%C3%ADtulos%20de%20autoajuda%20e%20religiosos\"\u003E\u003Cspan style=\"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=\"color: navy;\"\u003E\u003Cspan lang=\"zxx\"\u003E\u003Cu\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E–\u003C\/span\u003E\u003C\/u\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: navy;\"\u003E\u003Cspan lang=\"zxx\"\u003E\u003Cu\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E2021,63df3a51f36a2aa1859d26d48a4e35e2tuo5tjrh.html#:~:text=A%20venda%20de%20livros%20aumentou,Nacional%20dos%20Editores%20de%20Livros.\u0026amp;text=Hoje%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=\"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=\"sdfootnote8\"\u003E\u003Cp class=\"sdfootnote-western\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote8anc\" name=\"sdfootnote8sym\"\u003E8\u003C\/a\u003E\u003Cspan style=\"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=\"sdfootnote9\"\u003E\u003Cp class=\"sdfootnote-western\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote9anc\" name=\"sdfootnote9sym\"\u003E9\u003C\/a\u003E\u003Cspan style=\"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=\"sdfootnote10\"\u003E\u003Cp class=\"sdfootnote-western\"\u003E\u003Ca name=\"_Hlk96859345\"\u003E\u003C\/a\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote10anc\" name=\"sdfootnote10sym\"\u003E10\u003C\/a\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\n\t\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cb\u003EA\n\tética: continuidade e inovações\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E,\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Ein.\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\n\tGOURINAT, J.–B, BARNES, J. (orgs,), \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cb\u003ELer\n\tos estoicos\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"sdfootnote11\"\u003E\u003Cp class=\"sdfootnote-western\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote11anc\" name=\"sdfootnote11sym\"\u003E11\u003C\/a\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\n\t\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"sdfootnote12\"\u003E\u003Cp class=\"sdfootnote-western\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote12anc\" name=\"sdfootnote12sym\"\u003E12\u003C\/a\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\n\t\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cb\u003EDiatribes,\n\tlivro I\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"sdfootnote13\"\u003E\u003Cp class=\"sdfootnote-western\"\u003E\u003Ca name=\"_Hlk96859382\"\u003E\u003C\/a\u003E\u003Ca name=\"_Hlk96860824\"\u003E\u003C\/a\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote13anc\" name=\"sdfootnote13sym\"\u003E13\u003C\/a\u003E\u003Cspan style=\"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=\"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=\"font-family: Constantia, serif;\"\u003E.\n\tIn. FOUCAULT, M., \u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cb\u003EA\n\thermenêutica do sujeito\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cb\u003EÁgora\n\tFilosófica\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"sdfootnote14\"\u003E\u003Cp class=\"sdfootnote-western\"\u003E\u003Ca name=\"_Hlk96859415\"\u003E\u003C\/a\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote14anc\" name=\"sdfootnote14sym\"\u003E14\u003C\/a\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\n\t\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cb\u003EParte\n\tI – Exercícios Espirituais\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E,\n\tin., HADOT, Pierre, \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cb\u003EExercícios\n\tespirituais e filosofia antiga\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"sdfootnote15\"\u003E\u003Cp class=\"sdfootnote-western\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote15anc\" name=\"sdfootnote15sym\"\u003E15\u003C\/a\u003E\u003Cspan style=\"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=\"sdfootnote16\"\u003E\u003Cp class=\"sdfootnote-western\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote16anc\" name=\"sdfootnote16sym\"\u003E16\u003C\/a\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\n\t\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cb\u003EA\n\tRepública\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"sdfootnote17\"\u003E\u003Cp class=\"sdfootnote-western\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote17anc\" name=\"sdfootnote17sym\"\u003E17\u003C\/a\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\n\t\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Eheimarmene\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Ci\u003Epronoia\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cb\u003EEPICTETO\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E,\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cb\u003EDiatribes\n\tde Epicteto, livro I\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"sdfootnote18\"\u003E\u003Cp class=\"sdfootnote-western\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote18anc\" name=\"sdfootnote18sym\"\u003E18\u003C\/a\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\n\tEstamos adaptando o\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\n\tchamado Argumento do Preguiçoso, escrito por Cícero, em \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cb\u003EDe\n\tfato\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E,\n\t28–29.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote19\"\u003E\u003Cp class=\"sdfootnote-western\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote19anc\" name=\"sdfootnote19sym\"\u003E19\u003C\/a\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\n\t\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cb\u003EDiatribe\n\tde Epicteto, livro I,\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cb\u003EDiatribes\n\tde Epicteto, livro I,\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cb\u003ECartas\n\ta Lucílio\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cb\u003Eibidem,\n\t\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cb\u003EMeditações\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"sdfootnote20\"\u003E\u003Cp class=\"sdfootnote-western\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote20anc\" name=\"sdfootnote20sym\"\u003E20\u003C\/a\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\n\tVer: Sêneca, \u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cb\u003ECartas a\n\tLucílio\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E, Livro IX,\n\tEpístola 15–16. Epicteto, \u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cb\u003EDiatribes\n\tde Epicteto, livro I\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E, 1.7,\n\t1–2.\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote21\"\u003E\u003Cp class=\"sdfootnote-western\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote21anc\" name=\"sdfootnote21sym\"\u003E21\u003C\/a\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\n\tVer: Sêneca, \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003ECartas\n\ta Lucílio\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003EMANUAL\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E,\n\tXXI. Marco Aurélio, \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003EMEDITAÇÕES\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E,\n\tLivro VII, 58.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"font-size: xx-small;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cbr \/\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/div\u003E\u003Cdiv style=\"text-align: center;\"\u003E\u003Cspan style=\"font-size: xx-small;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/div\u003E\u003Cdiv style=\"text-align: center;\"\u003E\u003Cspan style=\"font-size: xx-small;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/div\u003E\u003Cdiv style=\"text-align: center;\"\u003E\u003Cspan style=\"font-size: xx-small;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/div\u003E\u003Cdiv style=\"text-align: center;\"\u003E\u003Cspan style=\"font-size: xx-small;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/div\u003E\u003Cdiv style=\"text-align: center;\"\u003E\u003Cspan style=\"font-size: xx-small;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u0026nbsp;\u003C\/span\u003E\u003C\/span\u003E\u003C\/div\u003E\u003Cdiv style=\"text-align: center;\"\u003E\u003Cspan style=\"font-size: xx-small;\"\u003E\u003Cspan style=\"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":"http:\/\/www.revistasisifo.com\/feeds\/3439078321684477740\/comments\/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"http:\/\/www.revistasisifo.com\/2023\/01\/estoicismo-nao-e-autoajuda-uma.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"http:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/3439078321684477740"},{"rel":"self","type":"application/atom+xml","href":"http:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/3439078321684477740"},{"rel":"alternate","type":"text/html","href":"http:\/\/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":"http:\/\/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":"http:\/\/1.bp.blogspot.com\/_Pv4oC_hV0oo\/SW4tlHisWaI\/AAAAAAAAAAY\/IDRYPZqX6CA\/S220\/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":{"$t":"2023-01-31T15:24:48.394-03:00"},"category":[{"scheme":"http://www.blogger.com/atom/ns#","term":"Artigos"},{"scheme":"http://www.blogger.com/atom/ns#","term":"Crítica"},{"scheme":"http://www.blogger.com/atom/ns#","term":"Destaques"}],"title":{"type":"text","$t":"Diálogo intercultural e cidadania – para lá do reconhecimento"},"content":{"type":"html","$t":"\u003Cp style=\"text-align: center;\"\u003E\u0026nbsp;\u003C\/p\u003E\u003Cp style=\"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=\"text-align: center;\"\u003E\u003C\/p\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Ca href=\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEikybG4EU0kzsKz6NKdXew5RFdXaq2Su7Im6wn_qe9kuCjf_WCfHKMH1QVkW6rSYpJpo_ekdE0xPTdqJlTbusiO3RJRqrBg8DnKZ2vrhkmB3Hfx8t2r3bqF1L0H-d2bhtURLx6uQ6QDmiIFg4jIm16-em2h6jU7FO11-aduTSHfso9muEUic2PvpyDk\/s800\/Reach_Toronto.jpg\" imageanchor=\"1\" style=\"margin-left: 1em; margin-right: 1em;\"\u003E\u003Cimg border=\"0\" data-original-height=\"600\" data-original-width=\"800\" height=\"240\" src=\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEikybG4EU0kzsKz6NKdXew5RFdXaq2Su7Im6wn_qe9kuCjf_WCfHKMH1QVkW6rSYpJpo_ekdE0xPTdqJlTbusiO3RJRqrBg8DnKZ2vrhkmB3Hfx8t2r3bqF1L0H-d2bhtURLx6uQ6QDmiIFg4jIm16-em2h6jU7FO11-aduTSHfso9muEUic2PvpyDk\/s320\/Reach_Toronto.jpg\" width=\"320\" \/\u003E\u003C\/a\u003E\u003C\/div\u003E\u003Cp\u003E\u003C\/p\u003E\u003Cp class=\"mw-mmv-credit mw-mmv-ttf-container mw-mmv-ttf-normal\" style=\"text-align: center;\"\u003E\u003Cspan style=\"font-size: xx-small;\"\u003E\u003Cspan class=\"mw-mmv-source-author\"\u003E\u003Cspan class=\"mw-mmv-author\"\u003E\u003Ca class=\"external text\" href=\"https:\/\/www.flickr.com\/people\/99771506@N00\" rel=\"nofollow\"\u003Epaul (dex)\u003C\/a\u003E from Toronto\u003C\/span\u003E - \u003Cspan class=\"mw-mmv-source\"\u003E\n\u003Ca class=\"external text\" href=\"https:\/\/www.flickr.com\/photos\/99771506@N00\/2704487134\/\" rel=\"nofollow\"\u003Ereach\u003C\/a\u003E\nUploaded by \u003Ca href=\"https:\/\/commons.wikimedia.org\/wiki\/User:Skeezix1000\" title=\"User:Skeezix1000\"\u003ESkeezix1000\u003C\/a\u003E \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\u003Cdiv class=\"mw-mmv-image-desc-div\" style=\"text-align: center;\"\u003E\u003Cp class=\"mw-mmv-image-desc\"\u003E\u003Ca href=\"https:\/\/pt.wikipedia.org\/wiki\/Multiculturalismo#\/media\/Ficheiro:Reach_Toronto.jpg\" target=\"_blank\"\u003E\u003Cspan style=\"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=\"text-align: center;\"\u003E\u003Cbr \/\u003E\u003C\/p\u003E\u003Cp style=\"text-align: center;\"\u003E\u0026nbsp;\u003C\/p\u003E\u003Cp style=\"text-align: center;\"\u003E\u003Ca href=\"https:\/\/drive.google.com\/file\/d\/1WBB6mxhXCcB6_n9dvHn-zKbETibN5m39\/view?usp=sharing\" target=\"_blank\"\u003EPDF\u003C\/a\u003E\u003C\/p\u003E\u003Cp style=\"text-align: center;\"\u003E\u0026nbsp;\u003C\/p\u003E\u003Cp style=\"text-align: justify;\"\u003E\u0026nbsp;\u003C\/p\u003E\u003Cp align=\"right\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.07cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cb\u003EMaria\nRosa Afonso\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cb\u003E.\u003C\/b\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.21cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"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=\"color: navy;\"\u003E\u003Cspan lang=\"zxx\"\u003E\u003Cu\u003E\u003Ca href=\"mailto:rosa_afonso_42@hotmail.com\" target=\"_top\"\u003E\u003Cspan style=\"color: #0563c1;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"sdfootnote-western\"\u003E\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cb\u003EResumo:\n\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cb\u003EPalavras-chave:\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\ncultura; reconhecimento cultural, diálogo intercultural; cidadania.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"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=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003EAbstract:\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003EKeywords:\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"en-US\"\u003E\nculture; cultural recognition, intercultural dialogue; citizenship.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"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=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"center\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"center\" class=\"western\" style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.21cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.21cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"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=\"center\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"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=\"center\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Ci\u003Eguetos\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"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=\"center\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"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=\"center\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"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=\"center\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cb\u003EConsiderações\nfinais\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; orphans: 0; text-indent: 1.25cm; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"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=\"justify\" style=\"break-after: avoid; line-height: 100%; margin-bottom: 0cm; page-break-after: avoid;\"\u003E\n\u003Cspan style=\"font-family: Liberation Sans, serif;\"\u003E\u003Cspan style=\"font-size: medium;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"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=\"justify\" style=\"break-after: avoid; line-height: 100%; margin-bottom: 0cm; page-break-after: avoid;\"\u003E\n\u003Cspan style=\"font-family: Liberation Sans, serif;\"\u003E\u003Cspan style=\"font-size: medium;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-PT\"\u003EANDRÉ,\nJoão Maria. \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Cb\u003EInterpretações\ndo mundo e multiculturalismo\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"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=\"color: navy;\"\u003E\u003Cspan lang=\"zxx\"\u003E\u003Cu\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Ca href=\"https:\/\/digitalis-dsp.uc.pt\/bitstream\/10316.2\/33368\/1\/RFC35_artigo2.pdf?ln=pt-pt\" target=\"_top\"\u003Ehttps:\/\/digitalis-dsp.uc.pt\/bitstream\/10316.2\/33368\/1\/RFC35_artigo2.pdf?ln=pt-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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"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=\"western\" style=\"line-height: 100%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EBARATTO,\nMarcia. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003EDireitos\nhumanos e diálogo intercultural\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E:\npossibilidades e limites. Dissertação de Mestrado, 2009. Disponível\nem: \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: navy;\"\u003E\u003Cspan lang=\"zxx\"\u003E\u003Cu\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Ca href=\"http:\/\/www.repositorio.unicamp.br\/handle\/REPOSIP\/281641\" target=\"_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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-PT\"\u003Ecessado\nem 14 de agosto de 2018.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"en-US\"\u003EBENHABIB,\nSeyla. \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003EClaims\nof culture\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"en-US\"\u003E.\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EPrinceton:\nUniversity Press, 2002.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EConcelho\nda Europa. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003ELivro\nbranco sobre o diálogo intercultural\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"color: navy;\"\u003E\u003Cspan lang=\"zxx\"\u003E\u003Cu\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca href=\"https:\/\/docplayer.com.br\/81978013-Livro-branco-sobre-o-dialogo-intercultural-viver-juntos-em-igual-dignidade.html\" target=\"_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=\"western\" style=\"background: rgb(255, 255, 255); line-height: 100%; margin-bottom: 0cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"es-ES\"\u003ECORTINA\nAdela. \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"es-ES\"\u003E\u003Cb\u003EÉtica\nmínima\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"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=\"western\" style=\"background: rgb(255, 255, 255); line-height: 100%; margin-bottom: 0cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"es-ES\"\u003E_____________.\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"es-ES\"\u003E\u003Cb\u003ECiudadanos\ndel mundo\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"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=\"western\" style=\"background: rgb(255, 255, 255); line-height: 100%; margin-bottom: 0cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"es-ES\"\u003E______________.\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"es-ES\"\u003E\u003Cb\u003EÉtica\nde la razón cordial\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"es-ES\"\u003E.\nEducar en la ciudadanía del siglo XXI. Madrid: \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EEdiciones\nNobel, 2007.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cb\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"background: rgb(255, 255, 255);\"\u003EHABERMAS,\nJurgen. \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cb\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.21cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E________________.\nA unidade da razão na multiplicidade de suas vozes. \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cb\u003ERevista\nFilosófica\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E.\nNº 4, v. 4, 1989.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E________________.\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cb\u003EVerdade\ne Justificação\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"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=\"western\" style=\"background: rgb(255, 255, 255); line-height: 100%; margin-bottom: 0cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EHONNETH,\nAxel. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003EA\nLuta pelo reconhecimento \u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 100%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EKYMLICKA,\nWill. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003EMulticultural\nCitizenship\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"en-US\"\u003E.\nOxford: University Press, 1995.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003ELUCAS,\nDoglas Cesar. \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003EDireitos\nhumanos e interculturalidade\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"color: navy;\"\u003E\u003Cspan lang=\"zxx\"\u003E\u003Cu\u003E\u003Ca href=\"http:\/\/www.repositorio.jesuita.org.br\/handle\/UNISINOS\/2481\" target=\"_top\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ELUCAS,\nDoglas Cesar. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003E\u003Cspan style=\"background: rgb(255, 255, 255);\"\u003E\nRevista Direito Em Debate. \u003C\/span\u003E\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"background: rgb(255, 255, 255);\"\u003ENº\n24, v.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan style=\"background: rgb(255, 255, 255);\"\u003E\n14, 2005. Disponível\nem:\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: navy;\"\u003E\u003Cspan lang=\"zxx\"\u003E\u003Cu\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca href=\"https:\/\/www.revistas.unijui.edu.br\/index.php\/revistadireitoemdebate\/article\/view\/695\" target=\"_top\"\u003E\u003Cbr \/\u003E\n\u003C\/a\u003E\u003Ca href=\"https:\/\/www.revistas.unijui.edu.br\/index.php\/revistadireitoemdebate\/article\/view\/695\" target=\"_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=\"western\" style=\"background: rgb(255, 255, 255); line-height: 100%; margin-bottom: 0cm;\"\u003E\n\u003Cspan style=\"color: #333333;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"es-ES\"\u003EMACINTYRE,\nAlasdair. \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #333333;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"es-ES\"\u003E\u003Cb\u003ETras\nla virtud\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #333333;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"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=\"western\" style=\"background: rgb(255, 255, 255); line-height: 100%; margin-bottom: 0cm;\"\u003E\n\u003Cspan style=\"color: #333333;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"es-ES\"\u003EMARQUES,\nWilker de Carvalho\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #333333;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"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=\"color: #333333;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"es-ES\"\u003E.\nDissertação de Mestrado, 2016. Disponível em:\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: navy;\"\u003E\u003Cspan lang=\"zxx\"\u003E\u003Cu\u003E\u003Ca href=\"http:\/\/repositorio.ufpi.br:8080\/xmlui\/handle\/123456789\/374\" target=\"_top\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"color: #333333;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"background: rgb(255, 255, 255);\"\u003ERORTY,\nRichard. \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #333333;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cb\u003E\u003Cspan style=\"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=\"color: #333333;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"color: #333333;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"background: rgb(255, 255, 255);\"\u003E______________.\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #333333;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cb\u003E\u003Cspan style=\"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=\"color: #333333;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cb\u003E\u003Cspan style=\"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=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 100%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ESANTOS,\nBoaventura Sousa. (Org.). \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003EReconhecer\npara Libertar\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.21cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003ESOUZA,\nJosé Crisóstomo de (Org.). \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-BR\"\u003E\u003Cb\u003EFilosofia,\nracionalidade, democracia\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"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=\"western\" style=\"background: rgb(255, 255, 255); line-height: 100%; margin-bottom: 0cm;\"\u003E\n\u003Cspan style=\"color: #333333;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ETAYLOR\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E,\nCharles \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003Eet\nal\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E.\n(Org.). \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003EMulticulturalismo\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"western\" style=\"background: rgb(255, 255, 255); line-height: 100%; margin-bottom: 0cm;\"\u003E\n\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EUNESCO.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #333333;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"color: navy;\"\u003E\u003Cspan lang=\"zxx\"\u003E\u003Cu\u003E\u003Ca href=\"http:\/\/www.unesco.org\/new\/fileadmin\/MULTIMEDIA\/HQ\/CLT\/diversity\/pdf\/declaration_cultural_diversity_pt.pdf\" target=\"_top\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"western\" style=\"line-height: 100%; margin-bottom: 0.07cm;\"\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EWALZER,\nMichael. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003EAs\nEsferas da Justiça\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Constantia, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"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=\"justify\" class=\"western\" style=\"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=\"justify\" class=\"western\" style=\"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=\"justify\" class=\"western\" style=\"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=\"justify\" class=\"western\" style=\"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=\"text-align: justify;\"\u003E\u003C\/p\u003E"},"link":[{"rel":"replies","type":"application/atom+xml","href":"http:\/\/www.revistasisifo.com\/feeds\/2856819684149225077\/comments\/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"http:\/\/www.revistasisifo.com\/2023\/01\/dialogo-intercultural-e-cidadania-para.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"http:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/2856819684149225077"},{"rel":"self","type":"application/atom+xml","href":"http:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/2856819684149225077"},{"rel":"alternate","type":"text/html","href":"http:\/\/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":{"$t":"http:\/\/www.blogger.com\/profile\/00885708202220293112"},"email":{"$t":"noreply@blogger.com"},"gd$image":{"rel":"http://schemas.google.com/g/2005#thumbnail","width":"32","height":"24","src":"http:\/\/1.bp.blogspot.com\/_Pv4oC_hV0oo\/SW4tlHisWaI\/AAAAAAAAAAY\/IDRYPZqX6CA\/S220\/MENINAS+033.jpg"}}],"media$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-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=\"text-align: right;\"\u003E\u003Cb\u003ECaio Cezar Pontim Scholz\u003C\/b\u003E\u003C\/p\u003E\u003Cp style=\"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=\"text-align: center;\"\u003E\u0026nbsp;\u003C\/p\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Ca href=\"https:\/\/blogger.googleusercontent.com\/img\/a\/AVvXsEjgrfMMGOu_VmqGCEVkA2msUYC6PshGClTc2qQ_s7Kd2ijxiVMDL1UvMJQwW5ZoWdXofiNBPRsePiKwQd4bNuSkTRLHG8CkiVbC0QiqQ9mDD17UJ3y3GiVslE2batijnQiUfRjU2sKI6qPduJhqfc_Dd6zEDZkclML5Yokiwe003vMqJyB-_RI4mfID=s320\" style=\"margin-left: 1em; margin-right: 1em;\"\u003E\u003Cimg border=\"0\" data-original-height=\"242\" data-original-width=\"320\" height=\"242\" src=\"https:\/\/blogger.googleusercontent.com\/img\/a\/AVvXsEjgrfMMGOu_VmqGCEVkA2msUYC6PshGClTc2qQ_s7Kd2ijxiVMDL1UvMJQwW5ZoWdXofiNBPRsePiKwQd4bNuSkTRLHG8CkiVbC0QiqQ9mDD17UJ3y3GiVslE2batijnQiUfRjU2sKI6qPduJhqfc_Dd6zEDZkclML5Yokiwe003vMqJyB-_RI4mfID\" width=\"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=\"text-align: center;\"\u003E\u0026nbsp;\u003Ca href=\"https:\/\/drive.google.com\/file\/d\/1sJJ1Q7mgdUenwoQus7eoqVpsA5YqfgT9\/view?usp=sharing\"\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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EResumo\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscursos\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\nem conjunto com o \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EEmílio\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\ne no \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EEmílio\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EPalavras-Chave:\n\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003ERousseau;\nvirtude; ética; política.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EAbstract\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E:\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #202124;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"color: #202124;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"en\"\u003E\u003Ci\u003EDiscourses\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #202124;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"en\"\u003E\ntogether with \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #202124;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"en\"\u003E\u003Ci\u003EEmile\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #202124;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"color: #202124;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"en\"\u003E\u003Ci\u003EDiscourse\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #202124;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"color: #202124;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"en\"\u003E\u003Ci\u003EDiscourse\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #202124;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"en\"\u003Eand\nin \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #202124;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"en\"\u003E\u003Ci\u003EEmile\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #202124;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.18cm; margin-top: 0.18cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EKeywords:\n\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #202124;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"center\" style=\"line-height: 100%; margin-bottom: 0.18cm; margin-top: 0.18cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"color: #202124;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"center\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EIntrodução\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003E\t\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003EEm\num relato autobiográfico, contido\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003E\n\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n(1750), no segundo \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n(1755) e no \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EEmílio\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\ne, posteriormente, aprofundadas no segundo \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\ne no \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EEmílio\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; text-indent: 1.25cm; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\ne ao \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EEmílio\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\njá são previamente anunciados no texto do primeiro \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Times New Roman, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso,\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\ncom a apresentação dos problemas acerca do \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Emovimento\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Ede\ndegeneração da natureza humana, que ocorre \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Ena\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: red;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Eacompanhado\nda \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Eaquisição\nda virtude, descrita no \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EEmílio\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"center\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EO\ncenário de origem do primeiro \u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003E\t\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003EO\ncenário em que é iniciado o forjar do primeiro \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote1sym\" name=\"sdfootnote1anc\"\u003E\u003Csup\u003E1\u003C\/sup\u003E\u003C\/a\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Times New Roman, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0.28cm; margin-left: 4cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\tA\npartir desse relato, é possível compreender que a origem do\nprimeiro \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Eacompanhado\nde \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0.28cm; margin-left: 4cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\u003Ca name=\"__DdeLink__1022_1871448369\"\u003E\u003C\/a\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\tQuanto\nao conteúdo das ideias \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Eresultantes\nda inspiração\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Eacompanhado\ndos \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Econflitos\nde forças duais\u003C\/span\u003E\u003C\/span\u003E\u003Csup\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote2sym\" name=\"sdfootnote2anc\"\u003E\u003Csup\u003E2\u003C\/sup\u003E\u003C\/a\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Epelo\nfilósofo\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote3sym\" name=\"sdfootnote3anc\"\u003E\u003Csup\u003E3\u003C\/sup\u003E\u003C\/a\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\tOutro\nponto importante a ser ressaltado na passagem \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Eacima\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\ndiz respeito a impressão de que a totalidade do conteúdo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: red;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Edo\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\npensamento filosófico \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Ede\nRousseau\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: red;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EO\nDiscurso sobre as ciências e as artes \u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E(1750),\no \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E(1755)\ne, por fim, o \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EEmílio\nou da educação \u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E(1762).\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\ne do \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EEmílio\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Ejá\nse fazem presentes no texto que compõe o primeiro \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"center\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EDo\nanúncio no primeiro \u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003E\u003Cb\u003EDiscurso\u003C\/b\u003E\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003E\nao desdobramento do segundo \u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\tApós\na compreensão do cenário em que o primeiro \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Ese\ntornarão \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Eevidente\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Es\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\ne, também, do \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EEmílio\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0.28cm; margin-left: 4cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Eprecedem\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\na citação da tese do primeiro \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Edo\nprimeiro \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Eno\nqual a \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\ncomo pode ser observado logo nas primeiras linhas\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: red;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Ede\nseu\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\nprefácio:\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 100%; margin-bottom: 0.28cm; margin-left: 4cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"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=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003Etodas\nas mudanças \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\tAinda\nque a questão que move a escrita do segundo \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0.28cm; margin-left: 4cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; text-indent: 1.25cm; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0.28cm; margin-left: 4cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0.28cm; margin-left: 4cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; text-indent: 1.25cm; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Eacontece\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: red;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; text-indent: 0.64cm; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003EJunto\nao \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0.28cm; margin-left: 4cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\tDiante\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Edessa\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; text-indent: 1.25cm; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\nno contexto do primeiro \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0.28cm; margin-left: 4cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\tA\npartir da passagem\u003C\/span\u003E\u003C\/span\u003E\u003Csup\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote4sym\" name=\"sdfootnote4anc\"\u003E\u003Csup\u003E4\u003C\/sup\u003E\u003C\/a\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0.28cm; margin-left: 4cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\nestaria associada ao segundo tipo de desigualdade, definido no\nsegundo \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Ecom\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\tEstabelecidas\nas aproximações entre os temas anunciados previamente no primeiro\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\ne amplamente aprofundados, mais tarde, no segundo \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\ne o \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EEmílio\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"center\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EDo\nprimeiro \u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003E\u003Cb\u003EDiscurso\u003C\/b\u003E\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003E\nao desfecho no \u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003E\t\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003EA\nfim de estabelecer, agora, a aproximação entre o primeiro \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\ne o \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EEmílio\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\tO\ntema da educação, \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Eacompanhado\nda\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Es\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\nciências pode exercer sobre as qualidades morais do ser humano\u003C\/span\u003E\u003C\/span\u003E\u003Csup\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote5sym\" name=\"sdfootnote5anc\"\u003E\u003Csup\u003E5\u003C\/sup\u003E\u003C\/a\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0.28cm; margin-left: 4cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\tApós\nessa breve apresentação dos temas, é justamente no \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EEmílio\nou da Educação\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0.28cm; margin-left: 4cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Esomado\na\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\npretensão de propor um novo processo formativo para o homem no\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EEmílio\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\tAssim\ncomo foi feito nos casos anteriores do segundo \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\nO estudo específico do tema só é realizado mais tarde, no \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EEmílio\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0.28cm; margin-left: 4cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\ne o \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EEmílio\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\numa vez que, como foi visto, Rousseau dedica o segundo \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\nao estudo e conhecimento do homem. Agora, no \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EEmílio\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote6sym\" name=\"sdfootnote6anc\"\u003E\u003Csup\u003E6\u003C\/sup\u003E\u003C\/a\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\ntambém é retomada no início do livro primeiro do \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EEmílio\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\nquando Rousseau afirma:\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 100%; margin-bottom: 0.28cm; margin-left: 4cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: red;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\ne o \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EEmílio\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote7sym\" name=\"sdfootnote7anc\"\u003E\u003Csup\u003E7\u003C\/sup\u003E\u003C\/a\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\nLogo, Rousseau apresenta sua constatação:\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 100%; margin-bottom: 0.28cm; margin-left: 4cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote8sym\" name=\"sdfootnote8anc\"\u003E\u003Csup\u003E8\u003C\/sup\u003E\u003C\/a\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Eacompanhado\ndo\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EEmílio\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\tExemplo\ndessa necessidade, pode ser encontrado nas páginas iniciais do\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EEmílio\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote9sym\" name=\"sdfootnote9anc\"\u003E\u003Csup\u003E9\u003C\/sup\u003E\u003C\/a\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\ne o \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EEmílio\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Equando\nno argumento\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0.28cm; margin-left: 4cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"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=\"Arial, sans-serif\"\u003E\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote10sym\" name=\"sdfootnote10anc\"\u003E\u003Csup\u003E10\u003C\/sup\u003E\u003C\/a\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"color: red;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Edas\nmesmas\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\nque será desenvolvida no \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EEmílio\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EEmílio\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Eeu\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\nnessa parte do texto\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\nse faz presente \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Ede\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: red;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Eforma\nsecundária ou auxiliar. Porém, há outros momentos\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: red;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\tEssa\nobservação ganha \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Eainda\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"color: red;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Eo\nlevantamento\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\nde novas questões\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: red;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Emostra\nque \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Etanto\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\na definição de virtude ainda se encontra em aberto\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Ebem\ncomo\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: red;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0.28cm; margin-left: 4cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\tA\nbusca pela descoberta e obtenção da virtude, inaugurada no primeiro\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EEmílio\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote11sym\" name=\"sdfootnote11anc\"\u003E\u003Csup\u003E11\u003C\/sup\u003E\u003C\/a\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EEmílio\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0.28cm; margin-left: 4cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Eentre\na \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\nalcança o seu desfecho no término do \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EEmílio\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"center\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003E\t\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003EDiante\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: red;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Eda\npresente \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\nsobre as ciências e as artes\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\ne que, mais adiante, tornaram-se objetos de estudo \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Eminuciosamente\nconduzidos\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\nno \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\nsobre a origem \u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Ee\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Eno\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003E\nOs fundamentos da desigualdade entre os homens\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\ne,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: red;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Eque\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: red;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Epor\nfim, foram retomadas e obtiveram suas resoluções no \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EEmílio\nou da Educação\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\tO\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Eaqui\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: red;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\ne no \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EEmílio\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\nO que deu margem para \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Econstruir\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EEmílio\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\nPorém, não foi a intenção aqui mostrar, textualmente, como\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003Earticula-se\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: red;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003ENa\nrealidade,\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: red;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\tA\nrealização desse exercício com base no segundo \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\ne no \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EEmílio\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\nem relação ao primeiro \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDo\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EContrato\nSocial\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\no \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EEnsaio\nsobre a origem das Línguas\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\ne a \u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003ECarta\na D´Alembert\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"center\" style=\"line-height: 150%; margin-bottom: 0.28cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0.18cm; margin-top: 0.18cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003EROUSSEAU,\nJean-Jacques.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0.18cm; margin-top: 0.18cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E_____.\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EEmílio\nou da educação\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0.18cm; margin-top: 0.18cm; orphans: 2; widows: 2;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E_____.\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003ETextos\nautobiográficos \u0026amp; outros escritos\/Jean-Jacques Rousseau\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Cspan style=\"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=\"justify\" style=\"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=\"justify\" style=\"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=\"sdfootnote1\"\u003E\n\t\u003Cp align=\"justify\" class=\"sdfootnote-western\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote1anc\" name=\"sdfootnote1sym\"\u003E1\u003C\/a\u003E\u003Cspan face=\"Arial, sans-serif\"\u003ENa\n\tintrodução da obra \u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Ci\u003EJean-Jacques\n\tRousseau Textos autobiográficos e outros escritos\u003C\/i\u003E\u003C\/span\u003E\u003Cspan face=\"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=\"sdfootnote2\"\u003E\n\t\u003Cp align=\"justify\" class=\"sdfootnote-western\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote2anc\" name=\"sdfootnote2sym\"\u003E2\u003C\/a\u003E\u003Cspan face=\"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=\"sdfootnote3\"\u003E\n\t\u003Cp align=\"justify\" class=\"sdfootnote-western\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote3anc\" name=\"sdfootnote3sym\"\u003E3\u003C\/a\u003E\u003Cspan face=\"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=\"sdfootnote4\"\u003E\n\t\u003Cp align=\"justify\" class=\"sdfootnote-western\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote4anc\" name=\"sdfootnote4sym\"\u003E4\u003C\/a\u003E\u003Cspan face=\"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=\"sdfootnote5\"\u003E\n\t\u003Cp align=\"justify\" class=\"sdfootnote-western\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote5anc\" name=\"sdfootnote5sym\"\u003E5\u003C\/a\u003E\u003Cspan face=\"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=\"sdfootnote6\"\u003E\n\t\u003Cp align=\"justify\" class=\"sdfootnote-western\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote6anc\" name=\"sdfootnote6sym\"\u003E6\u003C\/a\u003E\u003Cspan face=\"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=\"Arial, sans-serif\"\u003E\u003Ci\u003EEmílio\u003C\/i\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E.\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote7\"\u003E\n\t\u003Cp align=\"justify\" class=\"sdfootnote-western\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote7anc\" name=\"sdfootnote7sym\"\u003E7\u003C\/a\u003E\u003Cspan face=\"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=\"Arial, sans-serif\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E.\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote8\"\u003E\n\t\u003Cp align=\"justify\" class=\"sdfootnote-western\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote8anc\" name=\"sdfootnote8sym\"\u003E8\u003C\/a\u003E\u003Cspan face=\"Arial, sans-serif\"\u003ENo\n\tsegundo \u003C\/span\u003E\u003Cspan face=\"Arial, sans-serif\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003Cspan face=\"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=\"sdfootnote9\"\u003E\n\t\u003Cp align=\"justify\" class=\"sdfootnote-western\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote9anc\" name=\"sdfootnote9sym\"\u003E9\u003C\/a\u003E\u003Cspan face=\"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=\"sdfootnote10\"\u003E\n\t\u003Cp align=\"justify\" class=\"sdfootnote-western\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote10anc\" name=\"sdfootnote10sym\"\u003E10\u003C\/a\u003E\u003Cspan face=\"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=\"sdfootnote11\"\u003E\n\t\u003Cp align=\"justify\" class=\"sdfootnote-western\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote11anc\" name=\"sdfootnote11sym\"\u003E11\u003C\/a\u003E\u003Cspan face=\"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=\"Arial, sans-serif\"\u003E\u003Ci\u003EDiscurso\u003C\/i\u003E\u003C\/span\u003E\u003Cspan face=\"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":"http:\/\/www.revistasisifo.com\/feeds\/5634620615517287363\/comments\/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"http:\/\/www.revistasisifo.com\/2021\/11\/do-primeiro-discurso-ao-emilio-uma.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"http:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/5634620615517287363"},{"rel":"self","type":"application/atom+xml","href":"http:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/5634620615517287363"},{"rel":"alternate","type":"text/html","href":"http:\/\/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":"http:\/\/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":"http:\/\/1.bp.blogspot.com\/_Pv4oC_hV0oo\/SW4tlHisWaI\/AAAAAAAAAAY\/IDRYPZqX6CA\/S220\/MENINAS+033.jpg"}}],"media$thumbnail":{"xmlns$media":"http://search.yahoo.com/mrss/","url":"https:\/\/blogger.googleusercontent.com\/img\/a\/AVvXsEjgrfMMGOu_VmqGCEVkA2msUYC6PshGClTc2qQ_s7Kd2ijxiVMDL1UvMJQwW5ZoWdXofiNBPRsePiKwQd4bNuSkTRLHG8CkiVbC0QiqQ9mDD17UJ3y3GiVslE2batijnQiUfRjU2sKI6qPduJhqfc_Dd6zEDZkclML5Yokiwe003vMqJyB-_RI4mfID=s72-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=\"right\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Cb\u003ECamila Ezídio\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"text-align: center;\"\u003E\u0026nbsp; \u003Cbr \/\u003E\u003C\/p\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Ca href=\"https:\/\/blogger.googleusercontent.com\/img\/a\/AVvXsEiPoTUjq4YpkNktclFXQydgC_2qezGsVC_hsOTwEdJiI5evu_lqqwRZVVs4d1I2mpyrQSJ8TAtjgXaeXNAeeXz6LbBBnCKzunDGSpxN40zvgMFwKXDcvVpbOO2O58f4BbK0b11PttB6u3OouQtJYBDxaGwPqWECv3BoNncTLa9hGUdA9qJTVEjPDGHb=s813\" style=\"margin-left: 1em; margin-right: 1em;\"\u003E\u003Cimg border=\"0\" data-original-height=\"344\" data-original-width=\"813\" height=\"135\" src=\"https:\/\/blogger.googleusercontent.com\/img\/a\/AVvXsEiPoTUjq4YpkNktclFXQydgC_2qezGsVC_hsOTwEdJiI5evu_lqqwRZVVs4d1I2mpyrQSJ8TAtjgXaeXNAeeXz6LbBBnCKzunDGSpxN40zvgMFwKXDcvVpbOO2O58f4BbK0b11PttB6u3OouQtJYBDxaGwPqWECv3BoNncTLa9hGUdA9qJTVEjPDGHb=s320\" width=\"320\" \/\u003E\u003C\/a\u003E\u003C\/div\u003E\u003Cbr \/\u003E\u003Cp\u003E\u003C\/p\u003E\u003Cp style=\"text-align: center;\"\u003E\u003Cspan style=\"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=\"text-align: center;\"\u003E\u0026nbsp;\u003Ca href=\"https:\/\/drive.google.com\/file\/d\/1RL1RPoR_R6MPhfiZpkOKwzGH7x5QJqrl\/view?usp=sharing\"\u003EPDF \u003C\/a\u003E\u003Cbr \/\u003E\u003C\/p\u003E\u003Cp\u003E\u0026nbsp;\u003C\/p\u003E\u003Cp\u003E\u0026nbsp;\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Cb\u003EResumo: \u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Ci\u003Ezoon\npolitikon\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Ci\u003ESuma\nTeológica\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\ne o de \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Ci\u003ERegno.\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Cb\u003EPalavras-chave:\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\nTomás de Aquino; Filosofia Política; Lei; Cícero.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Cb\u003EAbstract: \u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Ci\u003Ezoon\npolitikon\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Ci\u003ESumma\nTheologica\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\nand \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Ci\u003EDe\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Ci\u003ERegno\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Cb\u003EKeywords:\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\nThomas Aquinas; Political Philosophy; Law; Cicero. \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"center\" style=\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Cb\u003E***\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"center\" style=\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Cb\u003EIntrodução ao tema\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"sdfootnoteanc\" href=\"#sdfootnote1sym\" name=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Ci\u003ESuma\nTeológica \u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E(=\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Ci\u003EST\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E).\nComo bem observa Ullmann, o chamado \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Ci\u003ECorpus\nIuris Civilis\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"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=\"sdfootnoteanc\" href=\"#sdfootnote2sym\" name=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Ci\u003Ecorpus\naristotelicum\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote3sym\" name=\"sdfootnote3anc\"\u003E\u003Csup\u003E3\u003C\/sup\u003E\u003C\/a\u003E\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E,\ne aqui especialmente da \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Ci\u003EÉtica\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003Ee da\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Ci\u003E\nPolítica, \u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"sdfootnoteanc\" href=\"#sdfootnote4sym\" name=\"sdfootnote4anc\"\u003E\u003Csup\u003E4\u003C\/sup\u003E\u003C\/a\u003E.\n\u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"center\" style=\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003EHouve\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Cb\u003E\n\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"font-family: Arial, serif;\"\u003E\n\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003EA filosofia\nestoica entendia a lei natural como uma manifestação da sabedoria\nde uma Razão Suprema que a tudo rege\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote5sym\" name=\"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=\"sdfootnoteanc\" href=\"#sdfootnote6sym\" name=\"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=\"sdfootnoteanc\" href=\"#sdfootnote7sym\" name=\"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=\"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=\"sdfootnoteanc\" href=\"#sdfootnote8sym\" name=\"sdfootnote8anc\"\u003E\u003Csup\u003E8\u003C\/sup\u003E\u003C\/a\u003E\ne,\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E a qual fará\nparte da jurisprudência do Império Romano\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote9sym\" name=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003EAlém de um sistema de\nleis como base do ordenamento da \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Ci\u003Ecivitas\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"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=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Ehormê\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote10sym\" name=\"sdfootnote10anc\"\u003E\u003Csup\u003E10\u003C\/sup\u003E\u003C\/a\u003E,\n\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003Eque é semelhante a um impulso\nvital, mas, nesse caso, a \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Ehormê\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"sdfootnoteanc\" href=\"#sdfootnote11sym\" name=\"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=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Ehormê\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E,\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\nque contribui, segundo Cícero, para a formação da \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Ecivitas.\n\u003C\/i\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"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=\"sdfootnoteanc\" href=\"#sdfootnote12sym\" name=\"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=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Ecivitas\n\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"sdfootnoteanc\" href=\"#sdfootnote13sym\" name=\"sdfootnote13anc\"\u003E\u003Csup\u003E13\u003C\/sup\u003E\u003C\/a\u003E,\no ordenamento da \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Ecivitas\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E:\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E“\u003C\/span\u003E\u003Cspan style=\"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=\"sdfootnoteanc\" href=\"#sdfootnote14sym\" name=\"sdfootnote14anc\"\u003E\u003Csup\u003E14\u003C\/sup\u003E\u003C\/a\u003E.\n\u003C\/span\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Ci\u003E\ncivis\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E, isto é, concidadãos: \u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003Ecivitas\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Esenão\numa reunião de direitos dos concidadãos\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote15sym\" name=\"sdfootnote15anc\"\u003E\u003Csup\u003E15\u003C\/sup\u003E\u003C\/a\u003E.\n\u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Edivina\nrecta ratio \u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E(\u003C\/span\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Ecivitas\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"sdfootnoteanc\" href=\"#sdfootnote16sym\" name=\"sdfootnote16anc\"\u003E\u003Csup\u003E16\u003C\/sup\u003E\u003C\/a\u003E.\n\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EA \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Edivina\nrecta ratio, \u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003Eprincípio da lei\nnatural, na natureza humana\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003E \u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003Eé,\nsegundo\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E Miguel Reale (1940, p.108),\na \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Eratio naturalis\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\nque se expressa como \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Elex\nnaturalis\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E e, sob a qual, Cícero\ncoloca o ius naturalis, o \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Eius\ngentium\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E e o \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Eius\ncivile\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Eius\ngentium \u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E(= 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=\"sdfootnoteanc\" href=\"#sdfootnote17sym\" name=\"sdfootnote17anc\"\u003E\u003Csup\u003E17\u003C\/sup\u003E\u003C\/a\u003E.\n \u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"center\" style=\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003ETomás de Aquino não conheceu todas as\nobras de Cícero e, no seu Tratado da Lei\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote18sym\" name=\"sdfootnote18anc\"\u003E\u003Csup\u003E18\u003C\/sup\u003E\u003C\/a\u003E\nna \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003ESuma Teológica\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\nI-II \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Epars\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E,\nfaz apenas três menções diretas ao romano, no que diz respeito aos\ntextos da \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003ERetórica \u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003Ee\nao \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EDos Deveres\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E,\n\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003Eestando\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\ntodas as citações em questões que tratam da lei humana\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote19sym\" name=\"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=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EDe Regno\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E,\né possível traçar várias aproximações textuais entre os\nfilósofos. \u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"sdfootnoteanc\" href=\"#sdfootnote20sym\" name=\"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=\"sdfootnoteanc\" href=\"#sdfootnote21sym\" name=\"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=\"sdfootnoteanc\" href=\"#sdfootnote22sym\" name=\"sdfootnote22anc\"\u003E\u003Csup\u003E22\u003C\/sup\u003E\u003C\/a\u003E,\nvem do livro V da \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Ci\u003EÉtica\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote23sym\" name=\"sdfootnote23anc\"\u003E\u003Csup\u003E23\u003C\/sup\u003E\u003C\/a\u003E\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003EA sociedade feudal do\nmedievo, já não é a \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Ci\u003Epólis\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Ci\u003Eius\ngentium\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote24sym\" name=\"sdfootnote24anc\"\u003E\u003Csup\u003E24\u003C\/sup\u003E\u003C\/a\u003E\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003EPensando no que diz\nHabermas em sua obra \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Ci\u003ETeoria\ne Práxis\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Ci\u003ESuma\nTeológica \u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Ci\u003ESuma\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: #171717;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"color: #171717;\"\u003E\u003Cspan style=\"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=\"color: #171717;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"color: #171717;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003Eperspectivas\nem suas teorias\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #171717;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"sdfootnoteanc\" href=\"#sdfootnote25sym\" name=\"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=\"sdfootnoteanc\" href=\"#sdfootnote26sym\" name=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: #171717;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"color: #171717;\"\u003E\u003Csup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003C\/span\u003E\u003Cspan style=\"color: #171717;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"color: #171717;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Ci\u003Ecivitas\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #171717;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E.\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: #171717;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"color: #171717;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Ci\u003Ecivitas\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #171717;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"sdfootnoteanc\" href=\"#sdfootnote27sym\" name=\"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=\"justify\" style=\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: #171717;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"color: #171717;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Ci\u003EDe\nRegno\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #171717;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"sdfootnoteanc\" href=\"#sdfootnote28sym\" name=\"sdfootnote28anc\"\u003E\u003Csup\u003E28\u003C\/sup\u003E\u003C\/a\u003E.\nSegunda, Tomás apresenta, no Tratado, a ideia de uma lei natural\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote29sym\" name=\"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=\"color: #171717;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Ci\u003Ecivitas\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #171717;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"color: #171717;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Ci\u003Enatura\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #171717;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"sdfootnoteanc\" href=\"#sdfootnote30sym\" name=\"sdfootnote30anc\"\u003E\u003Csup\u003E30\u003C\/sup\u003E\u003C\/a\u003E\nque se manifestam através da linguagem\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote31sym\" name=\"sdfootnote31anc\"\u003E\u003Csup\u003E31\u003C\/sup\u003E\u003C\/a\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E,\u003C\/span\u003E\u003Cspan style=\"color: #171717;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"color: #171717;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Ci\u003E\npólis\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #171717;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"color: #171717;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Ci\u003Eeudaimonia\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote32sym\" name=\"sdfootnote32anc\"\u003E\u003Csup\u003E32\u003C\/sup\u003E\u003C\/a\u003E\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #171717;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E,\nTomás entende que a \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #171717;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Ci\u003Ecivitas\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #171717;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003Enão\npode ser responsável pela felicidade perfeita da humanidade, isto é,\na beatitude\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote33sym\" name=\"sdfootnote33anc\"\u003E\u003Csup\u003E33\u003C\/sup\u003E\u003C\/a\u003E,\nmas que ela garante aquilo que ele entende ser a felicidade\nimperfeita\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote34sym\" name=\"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=\"sdfootnoteanc\" href=\"#sdfootnote35sym\" name=\"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=\"center\" style=\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: #171717;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Cb\u003EConsiderações\nFinais\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 150%; margin-bottom: 0.49cm; margin-top: 0.49cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: #171717;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"center\" lang=\"pt-PT\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"center\" lang=\"pt-PT\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"center\" lang=\"pt-PT\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"center\" lang=\"pt-PT\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"center\" lang=\"pt-PT\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"center\" lang=\"pt-PT\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"center\" lang=\"pt-PT\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"center\" lang=\"pt-PT\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"center\" lang=\"pt-PT\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"center\" lang=\"pt-PT\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"center\" lang=\"pt-PT\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"center\" lang=\"pt-PT\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"center\" lang=\"pt-PT\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"center\" lang=\"pt-PT\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"center\" lang=\"pt-PT\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"center\" lang=\"pt-PT\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"center\" lang=\"pt-PT\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"center\" lang=\"pt-PT\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"center\" lang=\"pt-PT\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"center\" lang=\"pt-PT\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"center\" lang=\"pt-PT\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"center\" lang=\"pt-PT\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"center\" lang=\"pt-PT\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"center\" lang=\"pt-PT\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"center\" lang=\"pt-PT\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"center\" lang=\"pt-PT\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"center\" lang=\"pt-PT\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"center\" lang=\"pt-PT\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"center\" lang=\"pt-PT\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"center\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Cb\u003EReferências\nbibliográficas\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EAGOSTINHO. \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cb\u003EA\ncidade de Deus\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003E. \u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EALONSO, F. H. L. Cicero and Natural Law.\n\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cb\u003EARSP: Archives for Philosophy of\nLaw and Social Philosophy. \u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003EARISTÓTELES.\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cb\u003E\nPolítica. \u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EASMIS, E. Cicero on Natural Law and the\nLaws of the State. \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cb\u003EClassical\nAntiquity\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003EBERTELLONI, F.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cb\u003EScripta.\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003ENº 2, v.4, p. 11- 30, 2011. \u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EBROOKS, O. R. (ed.). \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cb\u003ECicero\nand Modern Law\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E. Inglaterra:\nRoutledge, 2009. \u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003ECÍCERO. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cb\u003EDe\nInventione; De Optimo Genere Oratorum; Topica. \u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E_______. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cb\u003EDe\nfinibus bonorum et malorum\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n————\u003Cspan style=\"font-family: Arial, serif;\"\u003E. \u003C\/span\u003E\u003Cspan style=\"color: #111111;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cb\u003ELes\nDevoirs.\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #111111;\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"color: #111111;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E________. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #111111;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cb\u003EOn\nthe Republic, On the Laws. \u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #111111;\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"color: #111111;\"\u003E\u003Cspan style=\"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=\"color: #111111;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cb\u003EJournal\nof the History of Ideas\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #111111;\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"color: #111111;\"\u003E\u003Cspan style=\"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=\"color: #111111;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cb\u003ECadernos\nDe Ética E Filosofia Política\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #111111;\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"color: #111111;\"\u003E\u003Cspan style=\"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=\"color: #111111;\"\u003E\u003Cspan style=\"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=\"color: #111111;\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"color: #111111;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003EFARRELL, P, O.P.\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #111111;\"\u003E\u003Cspan style=\"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=\"color: #111111;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E.\nMelbourbe, 1957. \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"color: #111111;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003EFERREIRO, J\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #111111;\"\u003E\u003Cspan style=\"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=\"color: #111111;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #111111;\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003ELOHR.\nC.H. “The medieval Interpretation of Aristotle”. In: \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003ENorman\nKretzmann, Anthony J. D Kenny, Jan Pinborg, eds. and E. Stump assoc.\n(eds.). \u003C\/span\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003ECambridge, London, New York:\nCambridge University Press, 2008\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E,\np. 80-98. \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"background: rgb(255, 255, 255) none repeat scroll 0% 0%;\"\u003EM. TULLI\nCICERONIS. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003EScripta\nquae manserunt omnia. Fasc. 39. \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003EDe\nRe Publica\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E——————————\u003Cspan style=\"font-family: Arial, serif;\"\u003E.\nScripta quae manserunt omnia. Partis IV, vol. III. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E—————————\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E.\nScripta quae manserunt omnia. Fasc. 2. \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003ERhetorici\nlibri duo. De Inventione. \u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003ERecognovit\nE. Stroebel. Leipzig: Teubner,1965.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003ENEDERMAN,\nC. “Cicero in Political Philosophy”. In: \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"fr-FR\"\u003ELAGERLUD,\nHenrik (ed.), \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E\u003Ci\u003E.\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0cm;\"\u003E\u003Cspan style=\"color: black;\"\u003E———————\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003E.\n \u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cb\u003EJournal\nof the History of Ideas. \u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003ESANCTI THOMAE DE\nAQUINO. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cb\u003EDe\nregno ad regem Cypri\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E——————————————\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003E.\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003EPrima\nsecundae Summae Theologiae. In:_____. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cb\u003EOpera\nomnia\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003ERoma:\nTextum Leoninum, 1891 – 1892.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cb\u003E.\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\nNetherlands: Springer, 2007, p. 01-30.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003ESELLERS, M.N.S. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E.\nPresented at Colloquium Tullianum Anni MMVIII, 2009.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003ESTORCK, A. O\nIndivíduo e a Ordem Política na Dimensão da \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003ECivitas\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E.\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cb\u003EVeritas.\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003ESTRIKER,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003EG.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cb\u003EEssays\non Hellenistic Epistemology and Ethics.\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003ECambridge:\nCambridge University Press, 1996. \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003ETOMÁS DE AQUINO.\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cb\u003ESuma\nTeológica\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cb\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cb\u003E\n\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003EULLMANN, W.\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E3ª\ned. New York: Routledge Revivals, 2010. \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E______________.\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E______________. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003ENew\nYork: Cambridge University Press, 2008. \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cb\u003EOxford\nStudies in Philosophy of Religion\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003EVILLEY, M. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"color: black;\"\u003E\u003Cspan style=\"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=\"justify\" style=\"line-height: 100%; margin-bottom: 0.49cm; margin-top: 0.49cm;\"\u003E\n\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E_________. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cb\u003EO\nDireito e os Direitos Humanos\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: black;\"\u003E\u003Cspan style=\"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=\"sdfootnote1\"\u003E\n\t\u003Cp align=\"justify\" style=\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote1anc\" name=\"sdfootnote1sym\"\u003E1\u003C\/a\u003E\u003Csup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u0002\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\n\t\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003ESobre esse\n\tassunto, cf. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003EBrooks (ed.),\n\t2009\u003C\/span\u003E\u003Cspan style=\"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=\"sdfootnote2\"\u003E\n\t\u003Cp align=\"justify\" style=\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote2anc\" name=\"sdfootnote2sym\"\u003E2\u003C\/a\u003E\u003Csup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u0002\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\n\t\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"sdfootnote3\"\u003E\n\t\u003Cp align=\"justify\" style=\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote3anc\" name=\"sdfootnote3sym\"\u003E3\u003C\/a\u003E\u003Csup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u0002\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\n\t\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"sdfootnote4\"\u003E\n\t\u003Cp style=\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote4anc\" name=\"sdfootnote4sym\"\u003E4\u003C\/a\u003E\u003Csup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u0002\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\n\tSobre o assunto, cf. \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"sdfootnote5\"\u003E\n\t\u003Cp align=\"justify\" style=\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote5anc\" name=\"sdfootnote5sym\"\u003E5\u003C\/a\u003E\u003Csup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u0002\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\n\tSobre o tema, cf. \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"sdfootnote6\"\u003E\n\t\u003Cp align=\"justify\" style=\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote6anc\" name=\"sdfootnote6sym\"\u003E6\u003C\/a\u003E\u003Csup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u0002\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EDos Fins, \u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"sdfootnote7\"\u003E\n\t\u003Cp align=\"justify\" style=\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote7anc\" name=\"sdfootnote7sym\"\u003E7\u003C\/a\u003E\u003Csup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u0002\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"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=\"sdfootnote8\"\u003E\n\t\u003Cp align=\"justify\" style=\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-family: Times New Roman, serif;\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote8anc\" name=\"sdfootnote8sym\"\u003E8\u003C\/a\u003E\u003Csup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u0002\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\n\tCÍCERO, \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003EDa\n\tRepública, \u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EIII,\n\t22, 33; \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"sdfootnote9\"\u003E\n\t\u003Cp align=\"justify\" style=\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote9anc\" name=\"sdfootnote9sym\"\u003E9\u003C\/a\u003E\u003Csup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u0002\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EDe\n\tLegibus\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"sdfootnote10\"\u003E\n\t\u003Cp align=\"justify\" style=\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote10anc\" name=\"sdfootnote10sym\"\u003E10\u003C\/a\u003E\u003Csup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u0002\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\n\t“[...] \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Ehormê\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EDos Fins\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"sdfootnote11\"\u003E\n\t\u003Cp align=\"justify\" style=\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote11anc\" name=\"sdfootnote11sym\"\u003E11\u003C\/a\u003E\u003Csup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u0002\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EDos Fins, \u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"sdfootnote12\"\u003E\n\t\u003Cp align=\"justify\" style=\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote12anc\" name=\"sdfootnote12sym\"\u003E12\u003C\/a\u003E\u003Csup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u0002\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EDos\n\tFins\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"sdfootnote13\"\u003E\n\t\u003Cp align=\"justify\" style=\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote13anc\" name=\"sdfootnote13sym\"\u003E13\u003C\/a\u003E\u003Csup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u0002\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EDos\n\tDeveres \u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"sdfootnote14\"\u003E\n\t\u003Cp align=\"justify\" style=\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote14anc\" name=\"sdfootnote14sym\"\u003E14\u003C\/a\u003E\u003Csup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u0002\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\n\tCÍCERO, \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EDos Deveres, \u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"sdfootnote15\"\u003E\n\t\u003Cp align=\"justify\" style=\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-family: Times New Roman, serif;\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote15anc\" name=\"sdfootnote15sym\"\u003E15\u003C\/a\u003E\u003Csup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u0002\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ECÍCERO,\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003EDa\n\tRepública, \u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"sdfootnote16\"\u003E\n\t\u003Cp align=\"justify\" style=\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-family: Times New Roman, serif;\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote16anc\" name=\"sdfootnote16sym\"\u003E16\u003C\/a\u003E\u003Csup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u0002\n\t\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003EDos\n\tDeveres,\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\n\tIII, 5, 23; \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eed.\n\tMuller, 1898, 26-27, p. 96.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Times, serif;\"\u003E\u003Cspan style=\"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=\"sdfootnote17\"\u003E\n\t\u003Cp align=\"justify\" style=\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-family: Times New Roman, serif;\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote17anc\" name=\"sdfootnote17sym\"\u003E17\u003C\/a\u003E\u003Csup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u0002\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"sdfootnote18\"\u003E\n\t\u003Cp align=\"justify\" style=\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote18anc\" name=\"sdfootnote18sym\"\u003E18\u003C\/a\u003E\u003Csup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u0002\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"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=\"sdfootnote19\"\u003E\n\t\u003Cp align=\"justify\" style=\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote19anc\" name=\"sdfootnote19sym\"\u003E19\u003C\/a\u003E\u003Csup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u0002\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\n\tCf. TOMÁS DE AQUINO, \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EST\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"sdfootnote20\"\u003E\n\t\u003Cp align=\"justify\" style=\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-family: Times New Roman, serif;\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote20anc\" name=\"sdfootnote20sym\"\u003E20\u003C\/a\u003E\u003Csup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u0002\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003Eius\n\tgentium, \u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003EST\n\t\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003EST\n\t\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"sdfootnote21\"\u003E\n\t\u003Cp align=\"justify\" style=\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote21anc\" name=\"sdfootnote21sym\"\u003E21\u003C\/a\u003E\u003Csup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u0002\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\n\tCf. TOMÁS DE AQUINO, \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EST \u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"sdfootnote22\"\u003E\n\t\u003Cp align=\"justify\" style=\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote22anc\" name=\"sdfootnote22sym\"\u003E22\u003C\/a\u003E\u003Csup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u0002\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\n\t“Como diz Agostinho no \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EDe Lib.\n\tArb\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"sdfootnote23\"\u003E\n\t\u003Cp align=\"justify\" style=\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote23anc\" name=\"sdfootnote23sym\"\u003E23\u003C\/a\u003E\u003Csup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u0002\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\n\t\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"sdfootnote24\"\u003E\n\t\u003Cp align=\"justify\" style=\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote24anc\" name=\"sdfootnote24sym\"\u003E24\u003C\/a\u003E\u003Csup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u0002\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"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=\"sdfootnote25\"\u003E\n\t\u003Cp align=\"justify\" style=\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-family: Times New Roman, serif;\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote25anc\" name=\"sdfootnote25sym\"\u003E25\u003C\/a\u003E\u003Csup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u0002\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\n\tAGOSTINHO, \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003EA\n\tCidade de Deus, \u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EXVIII,\n\t18. Sobre o tema: cf. ULLMANN, 2010, p. 164; \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"sdfootnote26\"\u003E\n\t\u003Cp align=\"justify\" style=\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote26anc\" name=\"sdfootnote26sym\"\u003E26\u003C\/a\u003E\u003Csup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u0002\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\n\t\u003C\/span\u003E\u003Cspan style=\"color: #171717;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003EARISTÓTELES,\n\t\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #171717;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Ci\u003EPolítica\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #171717;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\n\tI, 1252b 1-30; \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #171717;\"\u003E\u003Cspan style=\"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=\"sdfootnote27\"\u003E\n\t\u003Cp align=\"justify\" style=\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote27anc\" name=\"sdfootnote27sym\"\u003E27\u003C\/a\u003E\u003Csup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u0002\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"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=\"color: #171717;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"sdfootnote28\"\u003E\n\t\u003Cp align=\"justify\" style=\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-family: Times New Roman, serif;\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote28anc\" name=\"sdfootnote28sym\"\u003E28\u003C\/a\u003E\u003Csup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u0002\u003C\/span\u003E\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\n\t\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"color: #171717;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-PT\"\u003ETOMÁS\n\tDE AQUINO, \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #171717;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Ci\u003EST\n\t\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #171717;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"pt-PT\"\u003EI-II,\n\tq. 93, \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #171717;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"sdfootnote29\"\u003E\n\t\u003Cp align=\"justify\" style=\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote29anc\" name=\"sdfootnote29sym\"\u003E29\u003C\/a\u003E\u003Csup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u0002\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Ci\u003E ST \u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003EI-II,\n\tq.94; \u003C\/span\u003E\u003Cspan style=\"color: #171717;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003Eed.\n\tLeonina t.7., 1892.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"sdfootnote30\"\u003E\n\t\u003Cp style=\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote30anc\" name=\"sdfootnote30sym\"\u003E30\u003C\/a\u003E\u003Csup\u003E\u0002\u003C\/sup\u003E\n\t\u003Cspan style=\"font-family: Arial, serif;\"\u003ETOMÁS DE AQUINO, \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EST\n\t\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"line-height: 100%; margin-bottom: 0cm;\"\u003E\u003Cbr \/\u003E\n\n\t\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote31\"\u003E\n\t\u003Cp align=\"justify\" style=\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote31anc\" name=\"sdfootnote31sym\"\u003E31\u003C\/a\u003E\u003Csup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u0002\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EDe\n\tRegno\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"sdfootnote32\"\u003E\n\t\u003Cp align=\"justify\" style=\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote32anc\" name=\"sdfootnote32sym\"\u003E32\u003C\/a\u003E\u003Csup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u0002\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\n\tARISTÓTELES, \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EPolítica\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\n\tIII, 1280b 40 – 1281a 1-10; \u003C\/span\u003E\u003Cspan style=\"color: #171717;\"\u003E\u003Cspan style=\"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=\"sdfootnote33\"\u003E\n\t\u003Cp align=\"justify\" style=\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote33anc\" name=\"sdfootnote33sym\"\u003E33\u003C\/a\u003E\u003Csup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u0002\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Esummum\n\tbonum\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EST\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"sdfootnote34\"\u003E\n\t\u003Cp align=\"justify\" style=\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote34anc\" name=\"sdfootnote34sym\"\u003E34\u003C\/a\u003E\u003Csup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u0002\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\n\tDe acordo com \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Ci\u003Ecivitas\n\t\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"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=\"sdfootnote35\"\u003E\n\t\u003Cp align=\"justify\" style=\"break-before: page; line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote35anc\" name=\"sdfootnote35sym\"\u003E35\u003C\/a\u003E\u003Csup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u0002\u003C\/span\u003E\u003C\/sup\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\n\t“\u003C\/span\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EDe Regno \u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"justify\" style=\"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":"http:\/\/www.revistasisifo.com\/feeds\/6366360962860890309\/comments\/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"http:\/\/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":"http:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/6366360962860890309"},{"rel":"self","type":"application/atom+xml","href":"http:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/6366360962860890309"},{"rel":"alternate","type":"text/html","href":"http:\/\/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":{"$t":"http:\/\/www.blogger.com\/profile\/00885708202220293112"},"email":{"$t":"noreply@blogger.com"},"gd$image":{"rel":"http://schemas.google.com/g/2005#thumbnail","width":"32","height":"24","src":"http:\/\/1.bp.blogspot.com\/_Pv4oC_hV0oo\/SW4tlHisWaI\/AAAAAAAAAAY\/IDRYPZqX6CA\/S220\/MENINAS+033.jpg"}}],"media$thumbnail":{"xmlns$media":"http://search.yahoo.com/mrss/","url":"https:\/\/blogger.googleusercontent.com\/img\/a\/AVvXsEiPoTUjq4YpkNktclFXQydgC_2qezGsVC_hsOTwEdJiI5evu_lqqwRZVVs4d1I2mpyrQSJ8TAtjgXaeXNAeeXz6LbBBnCKzunDGSpxN40zvgMFwKXDcvVpbOO2O58f4BbK0b11PttB6u3OouQtJYBDxaGwPqWECv3BoNncTLa9hGUdA9qJTVEjPDGHb=s72-c","height":"72","width":"72"},"thr$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=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EElaine\nC. Sartorelli\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"text-align: center;\"\u003E\u0026nbsp;\u003C\/p\u003E\u003Cp style=\"text-align: center;\"\u003E\u003C\/p\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Ca href=\"https:\/\/1.bp.blogspot.com\/-eT_eRjg9olg\/YQdN9WakLbI\/AAAAAAAAB2M\/oVDCQ6K_LDgw70zIfoD081chYd2-zIa1gCLcBGAsYHQ\/s512\/eliane.jpg\" imageanchor=\"1\" style=\"margin-left: 1em; margin-right: 1em;\"\u003E\u003Cimg border=\"0\" data-original-height=\"294\" data-original-width=\"512\" height=\"184\" src=\"https:\/\/1.bp.blogspot.com\/-eT_eRjg9olg\/YQdN9WakLbI\/AAAAAAAAB2M\/oVDCQ6K_LDgw70zIfoD081chYd2-zIa1gCLcBGAsYHQ\/s320\/eliane.jpg\" width=\"320\" \/\u003E\u003C\/a\u003E\u003C\/div\u003E\u003Cbr \/\u003E\u003Ca href=\"https:\/\/drive.google.com\/file\/d\/1K1GpUBTu84JYYBS_2IfjNCIVOncr44uz\/view?usp=sharing\" target=\"_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=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EVulgata\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.28cm;\"\u003E\u003Ca name=\"_Hlk70280309\"\u003E\u003C\/a\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EPALAVRAS-CHAVE: Erasmo; filologia\nhumanística; Reforma; Miguel Servet.\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EKEY-WORDS: Erasmus; humanistic philology;\nReformation; Michael Servetus.\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 108%; margin-bottom: 0.28cm;\"\u003E\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"center\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EA\ninvenção do passado\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EO\nHumanismo, movimento cultural que buscou colocar o homem, “coisa\ninacreditável e maravilhosa” (\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Eres\nsupra fidem et mira\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\nnas palavras de Pico della Mirandola\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote1sym\" name=\"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=\"sdfootnoteanc\" href=\"#sdfootnote2sym\" name=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Emonumentum\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Ecustodes\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\num método, uma pesquisa rigorosamente “científica”.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Erejeitar\ninterpretações legitimadas pela tradição, mas errôneas,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDoação\nde Constantino\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EO\nElogio da Loucura\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003ENovo\nTestamento\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EVulgata\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"center\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\tErasmo\nfoi o principal nome de uma corrente de humanistas que, \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EEsse\nmovimento havia começado com Lorenzo Valla, \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n(Levine, 1997, p. 575). Este, com suas \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EAdnotationes\nin Novum Testamentum\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EErasmo,\nque havia preparado uma edição das \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EAdnotationes\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\nde Valla em 1505, preparou, em 1516, sua primeira edição do \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003ENovo\nTestamento\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\nem grego \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Ekoiné\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E),\ncomo afirma no Prefácio a Leão X, deu o nome de \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003ENovum\nInstrumentum omne\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\n\u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\u003Ca name=\"_Hlk68006219\"\u003E\u003C\/a\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EVulgata\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\nde Jerônimo, seu modelo e predecessor, com “modificações\nchocantes” (\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Esconvolgenti\nmodifiche\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EParáfrases\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Ecorpus\nchristianum\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\n\u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003ECom\nsua edição revista do \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003ENovo\nTestamento\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\na \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Eunanimitas\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\nse algum dia existira, foi quebrada. Desde a primeira edição do\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003E\nNovum Instrumentum\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003E\nsola fide\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Econcordia!\nconcordia! concordia!\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"center\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EA\nReforma Radical\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EMilenarista,\nassociada a profetas místicos e enfática na questão do martírio,\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EA\npalavra central dos radicais é, precisamente, \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Erestitutio.\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Ecorpus\nchristianum\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003E\nsola fide\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Ea\ncase study of total heresy\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"center\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003ETrindade\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Ecomma\njoanneum\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003ENovum\nInstrumentum\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EBattavus\niste\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\nde tomar o partido de Ário (Hillar, 2002, p. 8)\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote3sym\" name=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Ecomma\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Eo\ntrecho apócrifo\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Ena\nterceira edição, em 1522\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\nquando lhe foi apresentado um manuscrito, claramente falsificado, que\no continha.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\nSe e\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\u003Ca name=\"_Hlk68007119\"\u003E\u003C\/a\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Ecomma\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Symbol, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003ELogoz\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\npor \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003ESermo\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\ne não por \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EVerbum\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E:\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Ein\nprincipio erat sermo\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\nSua justificativa era de que \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EVerbum\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Symbol, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Elogoz\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\né, à semelhança do Pai, masculino; o termo mais fiel seria \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Eoratio\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Esermo\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Especulum\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003ESermo,\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Eem\nvez de \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EVerbum\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\nCom \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Esermo\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Esermo\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Epriuate\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\npara ser discutida entre especialistas, não para a \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Eplebecula\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\n\u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EPara\num homem considerava \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Ebarbari\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Eplebercula\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Econcordia\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\ne \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Eunanimitas\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\n\u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EIsso\nfoi feito por um jovem de dezenove anos. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EEm\n1531, Miguel Servet publica \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDe\ntrinitatis erroribus libri septem\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\nNesse livro incendiário, em que contrapõe \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Esophistae\nscholastici\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Eelohim\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\nque é plural.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Einscrutandis\nsanctis arcanis\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E),\nverificou que deveria começar pelo começo (\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Eexordiendum\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Epronomine\ndemonstrante\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Eille\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Ediligenti\nde uocabulo CHRISTVS, facta inquisitione\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E);\n“a expressão hebraica filho do homem” (\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Ehebraico\nidiotismo, filius hominis\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E);\no sentido original (\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Erationem\nuocabuli\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EScripturae\nSacrae authoritatibus\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003ESem\nentrar em questões teológicas, de que já tratamos longamente em\noutras partes\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote4sym\" name=\"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=\"color: #141414;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"color: #141414;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"sdfootnoteanc\" href=\"#sdfootnote5sym\" name=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Elibellus\nde tribus personis\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\nde cuja publicação se queixa em carta a Bucer de \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E2\nde março de 1532 (Allen, Epístola 2615). Nessa carta, Erasmo admite\n(\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Efateor\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E)\nque está contando coisas de que ouviu falar (\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Eaudita\nnarrare\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E),\nmas que as ouviu de fontes fidedignas (\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Eoptima\nfide preditos esse\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Esubscribendum\nesset, si semel dedissem nomen\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Edenuo\nBasileae excuderetur, si pauca quedam corrigere uoluisset\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E).\nDe fato, \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDialogorum\nde Trinitate libri duo\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EChristianismi\nRestitutio\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; margin-top: 0.42cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Eessentialiter\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\nnon \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Epersonaliter\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"center\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EBatismo\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003ETambém\na defesa do batismo adulto, longe de ser o \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Efuror\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EEm\nsua \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EParáfrase\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EAtos\ndos Apóstolos\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\n\u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Einterrogentur\nratumne habeant\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EConvivium\nreligiosum\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E:\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.28cm; margin-left: 2.5cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EParáfrase\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.(\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EChristianismi\nRestitutio\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\np. 572).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EServet\nusa a edição de Erasmo de \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EAdversus\nHaereses\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"center\" class=\"western\" style=\"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=\"center\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EConclusão\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EVulgata\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EVulgata\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\nde Jerônimo. Esse trabalho, que ele realizou como\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003E\ngrammaticus\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\u003Ca name=\"_Hlk68005906\"\u003E\u003C\/a\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EAssim,\na Contra-Reforma, \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Esignificativamente,\ncolocou toda a obra de Erasmo no \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EIndex\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EVulgata\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n“autêntica”, ou seja, a reafirma como autoridade.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EErasmo,\ncujo lema era \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003Econcedo\nnulli\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003E\nRestitutio\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E,\nrestaram apenas três.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDéclaration\ndes droits de l´homme\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\nestabelecida na Revolução Francesa e precede em 400 anos a\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDeclaração\nUniversal dos Direitos do Homem\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"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=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EBibliografia\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EALLEN,\nP.S. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EOpus\nepistolarum Erasmi\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\nTomus IX.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EDES.\nERASMI ROTERODAMI \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003ECOLLOQUIA:\nCum notis selectis variorum.\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\nAccurante Corn.Schrevelio. Ex officina Hackiana, 1664.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\u003Ca name=\"_Hlk70284786\"\u003E\u003C\/a\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003ESERVETUS,\nM. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EChristianismi\nRestitutio\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\u003Ca name=\"_Hlk70284848\"\u003E\u003C\/a\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E______________.\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDe\ntrinitatis erroribus libri septem\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E_______________.\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDialogorum\nde trinitate libri duo\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EBibliografia\ngeral\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EALCALÁ,\nÁngel. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\nMadrid: Fundación Universitaria Española, 1980.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EATHAYDE,\nEmmanuel (org.). \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\nSão Paulo: Reflexão, 2017.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EBAINTON,\nRoland. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EEarly\nand Medieval Christianity\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\nBoston: Beacon Press, 1962.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E_______________.\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EErasmus\nof Christendom\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\nNew York: Charles Scribner´s Sons, 1969.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E________________.\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003ERhode\nIsland: Blackstone Editions, 2005 (first edition: 1953).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EBARRAL-BARON,\nMarie. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\nGéneve: Droz, 2014.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EBIAGIONI,\nMario \u0026amp; FELICI, Lucia. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003ELa\nRiforma radicale nell´Europa del Cinquecento\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\nRoma-Bari: Editori Laterza, 2012.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EBIETENHOLZ,\nP.G. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\nToronto: University of Toronto Press, 2009.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EBOURDON,\nÉtienne. “Temporalities and History in the Renaissance”. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EIn\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EIn\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003ECHOMARAT,\nJacques. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\nParis: Les Belles Lettres, 1981.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EDAVIS,\nKenneth. R. “Erasmus as progenitor of Anabaptist Theology and\nPiety”, \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EIn\n\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EMQR\nNo. 47, 1973.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EDIBB,\nAndrew M.T. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EServetus,\nSwedenborg and the nature of God\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\nLanham \u0026amp; Oxford: University Press of America, 2005.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EFRIEDMAN,\nJerome. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EA\ncase study in total heresy\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\nGéneve: Droz, 1978.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EGAMBLE,\nRichard (ed.) \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\nNew York \u0026amp; London: Garland Publishing, 1992.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EHILLAR,\nMarian. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EMichael\nServetus. Intelectual Giant, humanist, and martyr\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EHUIZINGA,\nJohan. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EErasmus\nof Rotterdam.\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\nNew York: Phaidon Publishing Inc., 1952.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EJARROTT,\nC.A.L. “Erasmus “In principio erat sermo”: a controversial\ntranslation”. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EIn\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003ELEVINE,\nJoseph M. “Erasmus and the problem of the \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EJohannine\nComma\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E”.\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EIn\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003ERABAL,\nAna G. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\nVillanueva de Sijena: IESMS, 2005.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003ERICO,\nFrancisco. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EEl\nsueño del humanismo: de Petrarca a Erasmo\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\nMadrid: Alianza Editorial, 1993.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003ERODRÍGUEZ\nCAMPOS, William. “La Reforma protestante en Basilea”. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cb\u003EIn\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003ETEICHMAN,\nJenny. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EPacifism\nand the Just War: a philosophical examination. \u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EOxford:\nBlackwell, 1986.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EWILLIAMS,\nG.H. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003ELa\nReforma Radical\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\nCiudad del México: Fondo de Cultura Económica, 1983.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E_____________\n\u0026amp; MERGAL, Ángel M. (ed) \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003ESpiritual\nand Anabaptist writers\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E.\nPhiladelphia: The Westminster Press, 1957.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0.28cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003EWILLIAMSON,\nDarren T. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"sdfootnote1\"\u003E\n\t\u003Cp align=\"justify\" style=\"line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote1anc\" name=\"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=\"sdfootnote2\"\u003E\n\t\u003Cp align=\"justify\" style=\"line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote2anc\" name=\"sdfootnote2sym\"\u003E2\u003C\/a\u003E\u003Csup\u003E\u0002\u003C\/sup\u003E\n\t\u003Cspan style=\"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=\"sdfootnote3\"\u003E\n\t\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.28cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote3anc\" name=\"sdfootnote3sym\"\u003E3\u003C\/a\u003E\u003Csup\u003E\u0002\u003C\/sup\u003E\n\t\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EEm\n\t1521, Zúñiga publicou \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E.\n\tEm 1522, publicou em Roma um panfleto contra Erasmo, \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\n\t \u003C\/span\u003E\u003C\/span\u003E\n\t\u003C\/p\u003E\n\t\u003Cp style=\"line-height: 100%; margin-bottom: 0cm;\"\u003E\u003Cbr \/\u003E\n\n\t\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote4\"\u003E\n\t\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.35cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote4anc\" name=\"sdfootnote4sym\"\u003E4\u003C\/a\u003E\u003Csup\u003E\u0002\u003C\/sup\u003E\n\t\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EA\n\tdissertação de Mestrado desta pesquisadora, \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E,\n\tde 2001, e sua tese de Doutorado, \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"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=\"sdfootnote5\"\u003E\n\t\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0.35cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote5anc\" name=\"sdfootnote5sym\"\u003E5\u003C\/a\u003E\u003Csup\u003E\u0002\u003C\/sup\u003E\n\t\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EVer,\n\tpor exemplo, o capítulo desta pesquisadora \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E\u003Ci\u003ECiceroniano\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E\u0026nbsp;».\n\t\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E\u003Cb\u003EIn\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E\n\tGP República das Letras (org.) \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"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=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E.\n\tSão Paulo: Humanitas, 2017.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\t\u003Cp style=\"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":"http:\/\/www.revistasisifo.com\/feeds\/5902989145046814574\/comments\/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"http:\/\/www.revistasisifo.com\/2021\/08\/a-origem-humanistica-da-reforma-radical.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"http:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/5902989145046814574"},{"rel":"self","type":"application/atom+xml","href":"http:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/5902989145046814574"},{"rel":"alternate","type":"text/html","href":"http:\/\/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":"http:\/\/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":"http:\/\/1.bp.blogspot.com\/_Pv4oC_hV0oo\/SW4tlHisWaI\/AAAAAAAAAAY\/IDRYPZqX6CA\/S220\/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":{"$t":"tag:blogger.com,1999:blog-1072695390919205880.post-4120233942725004397"},"published":{"$t":"2021-08-01T23:30:00.000-03:00"},"updated":{"$t":"2021-08-01T23:30:07.180-03:00"},"category":[{"scheme":"http://www.blogger.com/atom/ns#","term":"Crítica"}],"title":{"type":"text","$t":"Revisitando o diálogo Sobre o Livre Arbítrio de Lorenzo Valla"},"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=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EAna Letícia Adami \u003C\/i\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EDoutora em Filosofia e Mestre em História\nSocial, ambos pela Universidade de São Paulo, com estágios de\npesquisa no \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EIstituto in Civiltà\ndell’Umanesimo e Rinascimento di Firenze\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\ne na Universidade de Columbia (EUA).  \u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\u003Cp style=\"text-align: center;\"\u003E\u0026nbsp;\u003C\/p\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Ca href=\"https:\/\/1.bp.blogspot.com\/-ukvJMxUGmL8\/YQdMtjXHtDI\/AAAAAAAAB18\/3g_aEMH2GfMbORVLYrFjZ1p6wez6bz62gCLcBGAsYHQ\/s843\/ana%2Bleticia.jpg\" imageanchor=\"1\" style=\"margin-left: 1em; margin-right: 1em;\"\u003E\u003Cimg border=\"0\" data-original-height=\"843\" data-original-width=\"640\" height=\"320\" src=\"https:\/\/1.bp.blogspot.com\/-ukvJMxUGmL8\/YQdMtjXHtDI\/AAAAAAAAB18\/3g_aEMH2GfMbORVLYrFjZ1p6wez6bz62gCLcBGAsYHQ\/s320\/ana%2Bleticia.jpg\" width=\"243\" \/\u003E\u003C\/a\u003E\u003C\/div\u003E\u003Ca href=\"https:\/\/drive.google.com\/file\/d\/1y8rYfKjbQs2tzYZSCASFz8QZoj-zntjp\/view?usp=sharing\" target=\"_blank\"\u003EPDF\u003C\/a\u003E\u003Cbr \/\u003E \u003Cp\u003E\u003C\/p\u003E\u003Cp style=\"text-align: center;\"\u003E\u003Cbr \/\u003E\u003C\/p\u003E\u003Cp style=\"text-align: center;\"\u003E\n\u003C\/p\u003E\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cb\u003ERESUMO\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E:\nQuem nunca, como pesquisador, passou pela experiência de tomar os\npróprios trabalhos e publicações mais antigos com um estranhamento\ntal, como se escritos por um outro? E não me refiro a um tipo de\ndistanciamento momentâneo, induzido propositadamente como estratégia\nde escrita e desenvolvimento de um texto. Falo daqueles trabalhos que\nse encontram a décadas de distância de nós mesmos. Às vezes, o\nreencontro promove surpresas boas, às vezes, nem tanto. Partindo de\num encontro desse tipo, de uma visita às minhas análises e notas de\nleitura antigas do texto \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EDe\nLibero Arbitrio\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E de Lorenzo\nValla, em meio a uma espécie de reviravolta sobre mim mesma, busco\nmostrar como essas diferentes leituras podem contribuir para\nentendermos hoje as divergências epistemo-metodológicas entre Valla\ne os escolásticos, tomando a \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EConsolação\nda Filosofia\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E de Boécio, por\nescolha de Valla, como o modelo de um \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Emodus\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\nanalítico, alvo de ataques da parte do humanista italiano. \u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cb\u003EPalavras-chave\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E:\nLorenzo Valla; Boécio; Livre-Arbítrio; Retórica; Filosofia\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cb\u003EABSTRACT\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E:\n\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003EWho has never, as\na researcher, gone through the experience of taking their own older\nworks and publications with such estrangement, as if written by\nsomeone else? And I'm not referring to a kind of momentary\ndistancing, purposely induced as a strategy for writing and\ndeveloping a text. I'm talking about those works that are decades\naway from us. Sometimes the reencounter brings good surprises,\nsometimes not so much. Starting from an encounter of this type, from\na visit to my analyzes and old reading notes of the text \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Ci\u003EDe\nLibero Arbitrio\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\nby Lorenzo Valla, in the midst of a kind of turnaround on myself, I\nseek to show how these different readings can contribute to our\nunderstanding today of the epistemic-methodological divergences\nbetween Valla and the scholastics, taking Boethius' \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Ci\u003EConsolation\nof Philosophy\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E,\nby Valla's choice, as the model of an analytic \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Ci\u003Emodus\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E,\nthe target of attacks on the part of the Italian humanist\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E.\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cb\u003EKeywords\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E:\nLorenzo Valla; Boethius, Free wil; Rhetoric; Philosophy\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; page-break-before: always; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EQuando me propus a revisitar o diálogo\n\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Esobre o Livre Arbítrio\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\nde Lorenzo Valla, de 1439, fazia já alguns anos que não me\ndebruçava sobre o texto. Na época, eu, uma incipiente leitora do\nfrancês, tive que traduzir com grande esforço para o português\u003Ca class=\"sdendnoteanc\" href=\"#sdendnote1sym\" name=\"sdendnote1anc\"\u003E\u003Csup\u003Ei\u003C\/sup\u003E\u003C\/a\u003E\na versão de Jacques Chomarat, que com grande alegria havia\nencontrado na biblioteca de minha universidade. Agora, “décadas”\ndepois (não sei precisar), tendo me doutorado na leitura cavilosa de\noutro diálogo do autor, de escritura anterior, achei que poderia ser\nmais interessante começar pela retomada daquelas notas e análises\ndos tempos imberbes de pesquisa. Desse modo, decidi-me por apresentar\naqui uma espécie de visitação ao que foi a minha primeira aventura\nde análise da obra de Valla, realizada por ocasião de um projeto de\nIniciação à Pesquisa. Mas gostaria de fazê-lo de um modo tal que\nficasse visível ao leitor as diferenças que agora no íntimo\nexperimento ao confrontar-me com a leitura da obra como proposto pela\nLetícia de antes.\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EE começo por confessar que me surpreendi\ncom o que dizia a Letícia de antes, quem, nem havia ainda lido Hanna\nArendt, tentava provar, através de uma minuciosa leitura comparada\nentre o livro V da \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EConsolação\nda Filosofia\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E de Boécio e o\nopúsculo \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EDe Libero Arbitrio\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E,\nque Valla “introduzia um conceito original de vontade” como\n“liberdade de escolha entre duas possibilidades”; e assim\nafirmava com a convicção de que o autor o fazia munido de uma\n“\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Edefinição precisa\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E”,\nque lhe serviria de “base de apoio para sua \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Etese\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\nem defesa do livre-arbítrio” (trechos extraídos do relatório\nfinal de pesquisa aprovado, jamais publicado). Embora essa questão\nacerca do significado de \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Evontade\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\nme interesse hoje ainda mais do que no passado, o ponto que pretendo\ndestacar aqui incide sobre a parte final, mais precisamente, a parte\nem que ela afirma haver no autor um rigor intelectual que se expressa\npor meio de uma linguagem e forma precisas, rigidamente alicerçadas\nem bases epistemológicas conceituais pré-determinadas. \u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EBem, agora, eu diria, nem é ele nenhum\npouco “preciso”, no sentido do escritor bem versado no uso de\nconceitos estreitos e delimitados; nem nos oferece quaisquer\n“definições”, facilmente identificadas na leitura do texto na\nforma de proposições breves, por vezes longas, que constituem o\nápice do conforto do leitor-pesquisador ao se deparar com os objetos\nsobre os quais repousar seu olhar inquieto e investigativo. Nem me\nsentiria confortável em dizer que há no texto uma “tese”, no\nsentido forte da acepção tal qual empregamos, no dia a dia, nos\nlugares da produção científica das disciplinas acadêmicas. \u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EAo invés disso, o que hoje me parece\nclaro, depois de quase quinze anos desde o primeiro contato com a\nleitura da obra do autor, é que o próprio Valla abominaria o uso\ndesse vocabulário técnico filosófico-especulativo, próprio do\nterreno da lógica-formal escolástica, da qual ele mesmo foi um\nopositor ferrenho; e muito menos ainda lhe agradaria, parece-me, que\nse fizesse uso deles justamente para falar de si! Mas o seu estilo é\nsinuoso, seus textos nos abrem várias indagações, que nos lançam\nde um lado a outro, por incontáveis caminhos, enquanto tece\narmadilhas imperceptíveis que nos capturam e consternam. Não à\ntoa, desde o começo, elegerá a escrita de diálogos, nos moldes dos\nexemplos dos antigos e de alguns colegas que o precederam, como\ngênero que melhor lhe permitia transpor para o escrito o seu ousado\ne aquilino perfil intelectual\u003Ca class=\"sdendnoteanc\" href=\"#sdendnote2sym\" name=\"sdendnote2anc\"\u003E\u003Csup\u003Eii\u003C\/sup\u003E\u003C\/a\u003E.\n\t\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EO \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EDiálogo\nsobre o Livre Arbítrio\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E (\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EDe\nLibero Arbitrio\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E), publicado em\n1439, foi escrito durante a longa estadia do humanista na corte de\nAfonso de Aragão (de 1435 a 1448). Foi também o primeiro diálogo\ndo autor sobre o qual me debrucei a ler com ímpeto de jovem\npesquisador (por volta de 2005, se as datas entre o início da\nIniciação Científica e o término dela me permitem precisar alguma\ncoisa). Já ali, nas primeiras linhas do texto, no que intitulamos\nproêmio – aproveito-me agora da tradução de Paula Oliveira e\nSilva (2010), inexistente na época –, podemos ler o autor\nesbravejar contra a Filosofia:\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EQuereria\nacima de tudo, ó Garcia, o mais sábio e excelente dos bispos, muito\nme agradaria e desejaria ardentemente que todos os cristãos e, em\nparticular, os que se chamam teólogos, não conferissem tanta\nimportância à filosofia e não despendessem nela tantos esforços,\npondo-a a par e considerando-a quase como irmã, para não dizer\nsenhora, da teologia. (VALLA, 2010, p. 33).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EEndereçando-se a Garcia, bispo de Lérida,\ncompanheiro do autor na corte aragonesa\u003Ca class=\"sdendnoteanc\" href=\"#sdendnote3sym\" name=\"sdendnote3anc\"\u003E\u003Csup\u003Eiii\u003C\/sup\u003E\u003C\/a\u003E,\nValla expõe o seu ardor em proclamar a nulidade dos serviços da\nFilosofia à religião cristã, conclamando “todos os cristãos”\ne, em particular, “os teólogos” para que não lhe despendam\n“tantos esforços”, que não a tenham por coisa tão importante\nque possa ser elevada ao posto de “senhora” da Teologia. O \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Eardor\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\nnas palavras do humanista não escapou à tradutora, que bem fez em\nconvocar, no seu prefácio à tradução do \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EDe\nLibero Arbitrio\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E (2010), a\nlembrança do \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Emodus theologandi\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\nde Salvatore Camporeale, como proposta interpretativa do sentido da\n\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Erhetorica\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\nde Valla contra a filosofia. Diz ela:\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 4cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EPor\nseu turno, opondo-se veementemente à instrumentalização da\nfilosofia por parte da teologia, que caracterizou a escolástica\naristotélico-tomista, Valla apresenta a \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003Erhetorica\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E,\ncomo alternativa ao problema da mediação epistemológica entre\naqueles dois saberes fundamentais. Desta forma, propunha-se a\ninstaurar o estatuto humanista da teologia (SILVA \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003Eapud\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\nVALLA, 2010. p. 18).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\t\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\tA filosofia, compreendida pelo humanista\ncomo o principal instrumento adotado pela tradição, desde Boécio,\npara lidar com aqueles mistérios divinos, preservados pelo estudo e\nensino da Santa Religião, eleva-se à instância de ciência quase\n“irmã”, ou mesmo – como diz Valla, com amargura – “senhora”\nda Teologia. A \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Ephilosophia\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\ntorna-se assim o \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Emodus\ntheologandi\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E dos escolásticos,\ncontra o qual o humanista irá erguer, em oposição, a sua \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Ears\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\n\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Erhetorica\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E.\nPara Camporeale, através de Valla,\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E(...)\nfor the first time ever – as Poggio clearly understood and wrote in\nhis \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003EInvectivae\nin L. Vallam\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\n(\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003EInvectives\nagainst Lorenzo Valla\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E)\nin the early 1450s – the overcoming of the antinomy between\nrhetoric and theology becomes the epistemological foundation for a\nnew, specifically humanist perspective on biblical and\necclesiological study. (CAMPOREALE, 2013, p. 277).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003ECom Valla, alega o estudioso, se instaura o\nprincípio de uma teologia retórica humanista, por alternativa à\nteologia filosófica escolástica (CAMPOREALE, 2013, p. 277). A\nretórica e a filosofia se apresentam como duas modalidades ou \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Emodus,\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\nconcorrentes entre si, de perscrutar os mistérios da \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Escientia\nsacra\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E. Essa conclusão, que é\nbastante conhecida como um dos aspectos fundamentais do\nprograma-metodológico de Valla, foi nada notado pela juveníssima\nleitora, a Letícia de antes, a qual encarou a tarefa de exegese do\ndiálogo \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003ESobre o Livre Arbítrio\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\ncomo quem refaz um raciocínio matemático, em busca de erros ou\ninconsistências, isto é, munida de régua e esquadro, sem saber que\nse dirigia à medição de objeto de substância inconstante e forma\nirregular.\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003ESem se dar conta de que se tratava de um\n“novo paradigma de racionalidade” (VALLA, 2010, p. 17) –\nexpressão da tradutora portuguesa, que só iria conhecer depois –,\nLetícia buscou retraçar, por meio de uma análise comparada entre\nos textos de Boécio e de Valla, os conceitos e argumentos levantados\npor um e outro, no intuito de esclarecer as diferenças entre eles na\ndefesa da concepção de providência divina frente à manutenção\nda liberdade humana. \u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EA razão dessa escolha fora estimulada pelo\npróprio autor, no proêmio, onde anuncia explicitamente ser sua\nintenção contra-atacar Boécio no livro V da \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EConsolação\nda Filosofia\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E:\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EDe\nmomento queremos de facto mostrar que Boécio, unicamente por ter\namado em excesso a filosofia, não discorreu como deveria acerca do\nlivre arbítrio no Livro V da \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003EConsolação\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E.\nNa verdade, aos quatro primeiros livros respondemos na nossa obra\nsobre \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003EO\nVerdadeiro Bem\u003Ca class=\"sdendnoteanc\" href=\"#sdendnote4sym\" name=\"sdendnote4anc\"\u003E\u003Csup\u003Eiv\u003C\/sup\u003E\u003C\/a\u003E\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E.\nE esforçar-me-ei por discutir e resolver todo esse assunto com a\nmáxima diligência que puder, a fim de que, depois de todos os que\nescreveram acerca dele, eu não pareça ter raciocinado em vão.\n(VALLA, 2010, p. 35).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EFoi a primeira vez também que ouvi falar\nda obra \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EO Verdadeiro Bem\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E,\nde Lorenzo Valla – sem obviamente saber que, mais tarde, ela me\nabriria as portas para outra aventura acadêmica ainda maior, mais\nrica e complexa. No afã de tentar unir as pontas que originaram a\nescrita dos dois diálogos, sobre o\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003E\nlibero arbitrio\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E e \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Eo\nvero bono\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E, como o próprio autor\nnos relata, lancei-me à tarefa de traduzir o \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EVero\nBono\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E para o português\u003Ca class=\"sdendnoteanc\" href=\"#sdendnote5sym\" name=\"sdendnote5anc\"\u003E\u003Csup\u003Ev\u003C\/sup\u003E\u003C\/a\u003E\n(um trabalho, naquela altura, de uma complexidade que não podia\nmensurar. Por sorte, a imprudência de juventude, aliada às boas\nparcerias, me lançaram ao desafio... E assim ela veio ao mundo!). \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EDe\nVero Bono\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E é um dos títulos\nempregados pelo autor para se referir a uma das suas obras mais\npolêmicas, o \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EDe Voluptate \u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E(\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EDo\nPrazer\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E), de 1431. Talvez, com o\nfim de conter as murmurações que ligavam a infâmia de seu título,\n\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EDo prazer\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E,\nao seu nome, o autor tenha optado, no trecho apresentado\nanteriormente, por empregar a versão menos controversa do título,\n\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EDe Vero Bono\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E,\nem vez de suscitar em seus leitores a lembrança do “temível\namante do prazer” – certamente, uma das primeiras lições que um\nhomem sensível à arte retórica como Valla deve levar em conta é a\ndisposição passional de seus ouvintes. \u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EEm \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EDo\nPrazer\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E, como vimos no \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003ELivre\nArbítrio\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E, já no proêmio, o\nautor expõe às claras sua intenção de se contrapor aos\n“filósofos”, “seus inimigos”. Ao retomar as figuras dos\npersonagens bíblicos Davi e Jônatas, ele diz:\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EE\nassim como esses dois que acabo de mencionar – um que roubou a\nespada de seu inimigo e a usou para matá-lo, e outro que incitou\nseus adversários a empunharem a espada uns contra os outros –, nós\nesperamos e acreditamos que destruiremos nossos inimigos; isto é,\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"la\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eos\nfilósofos (ADAMI, 2010, p. 60\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E).\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EComo podemos ler acima, desde muito cedo,\njá nos trabalhos de juventude – \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EDo\nprazer\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E consta como a segunda\npublicação do autor –, o humanista manifestava duas de suas\nmaiores paixões: a aversão à filosofia e o amor à retórica. Como\nvemos, ele não poupa palavras em externar sua rivalidade contra os\n“filósofos”. E para afrontar tais inimigos, convoca em auxílio\na figura de dois jovens soldados cristãos, Davi e Jônatas, os\nquais, não tanto pela espada, mas por meio de habilidades especiais\ntriunfam sobre aqueles. O primeiro, portando nenhuma outra arma além\nda arte de ludibriar, rouba do adversário sua espada e, empunhando-a\ncontra ele mesmo, derruba-o com um golpe certeiro. O segundo, sem se\nutilizar de nenhum ferro, mas apenas através de palavras, persuade\nseus inimigos a se voltarem uns contra os outros, desfazendo suas\nfrágeis alianças. Esses inimigos, recordemo-nos, são os filósofos,\nhomens “obscuros, esquálidos e anêmicos” – diz Valla, mais\nadiante (ADAMI, 2010, p.81) –, presas fáceis do artifício e vigor\ndos oradores. Invocando as palavras da autoridade de Quintiliano\n(\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EInst. Ort\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E.,\nI, 12, 18), Valla confere à “Oratória, Rainha de todas as coisas”\n(ADAMI, 2010, p. 81), o governo sobre a Teologia e todas as demais\nArtes Liberais (\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Edisciplinae\nliberales\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E) (CAMPOREALE, 2013, p.\n263). \u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EPortanto, voltando à metáfora valliana,\nao recorrer às habilidades daqueles dois jovens soldados cristãos\npara ilustrar as virtudes que sua própria arte, a Retórica, é\ncapaz de realizar, Valla está nos dizendo que irá atacar a sua\ninimiga, a Filosofia, de igual modo; isto é, tomando dela todas as\nsuas armas e empenhando-as contra ela mesma. Assim ele procede ao\nrecuperar aquelas questões sedimentadas pela tradição do\npensamento escolástico – como esta acerca da incompatibilidade\nentre o livre-arbítrio e a providência divina, que lemos no \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EDe\nLibero Arbitrio\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E, ou aquela sobre\no verdadeiro bem, em \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EDe vero bono\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\n–; e, dando a elas um tratamento retórico, golpeia o próprio\nestatuto do método especulativo-filosófico que as engendrou e\nperpetuou. É exatamente isso o que ele pretende fazer com Boécio e\nsua vã filosofia no diálogo \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003ESobre\no Livre Arbítrio. \u003C\/i\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\tComo vimos, Valla anuncia no proêmio à\nobra que pretende mostrar que “Boécio, unicamente por ter amado em\nexcesso a filosofia, não discorreu como deveria acerca do livre\narbítrio no Livro V da \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EConsolação\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E”\n(VALLA, 2010, p. 35). Não é sem razão que Valla elege Boécio e o\nseu \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EDe Consolatione Philosophiae\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\ncomo alvo direto do seu ataque. Mais do que se dirigir a uma\nautoridade qualquer da escolástica, ele escolhe uma sobre a qual se\nassentam os pilares de séculos de uma tradição que viu prosperar,\nsob a égide da filosofia, os seus recursos de compreensão dos\nsegredos da fé cristã. A icônica imagem da Dama Filosofia,\npersonagem da \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EConsolatione\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E,\nque visita o ex-senador romano durante seu flagelo no cárcere, fez\nde seu próprio autor também um ícone, um dos fundadores da\nEscolástica cristã. Como afirma a tradutora, em seu prefácio: \u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EEm\núltima instância, Valla assume o \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003EDe\nConsolatione\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003EPhilosophiae\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\ncomo emblemático de toda a escolástica, quer pelo conteúdo, quer\npela metodologia, quer pelo lugar central que esta obra ocupou ao\nlongo dos séculos de produção filosófica e teológica que o\nantecederam (...). Com efeito, Boécio e o \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003EDe\nConsolatione\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\nconstituem um marco indelével no inicio de uma nova era e permitem\ndelinear, em conjunto com os demais escritos daquele que foi\ndesignado como o ultimo dos Romanos, a \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ci\u003Eforma\nmentis\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\nque será uma constante no ocidente latino até ao século XII.\n(VALLA, 2010, p. 16).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003ESem querer me alongar mais no tema da\npotência da figura boeciana para a tradição escolástica, e para\nvoltar à questão que narrei de início, e que me causou surpresa,\ngostaria de mostrar que o uso de um vocabulário técnico, muito\npróximo da forma daquele método de origem medieval, do comentário\ne da discussão dialética, fundamentado numa tese e na sua antítese,\nna defesa e refutação de argumentos que tratam sobre verdades\nabsolutas, estabelecidas com base em conceitos bem definidos e\nproposições muito precisas – pois, assim devem ser os objetos da\nrazão; isto é, do \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Enous\ntheoretikós\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E ou razão\ncontemplativa –, está muito longe de ser o mais adequado para\najudar o pesquisador na leitura e compreensão da obra valliana. Como\nvimos, todo esse arsenal metodológico de forte alinhamento\nescolástico é justamente o que Valla pretendeu superar. Esse era o\nseu plano de ação, o qual ele procurou levar a cabo por meio do seu\nmétodo histórico-filológico, pelo profundo conhecimento das\nlínguas (do grego e do latim), pela gramática e pela retórica –\ne com esse propósito, o gênero diálogo, muitas vezes adotado pelo\nautor, adquiriu uma importância radical (ADAMI, 2019).\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EMas talvez a curiosidade do leitor esteja\nagora voltada em saber afinal o que viu e descobriu a Letícia de\nantes em sua análise comparada entre os conceitos de fortuna,\nprovidência, vontade e liberdade nos textos da \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EConsolação\nda Filosofia\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E e o \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003ELivre\nArbítrio\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E. Retomando o seu\nprocedimento, e recuperando a exposição que ela fazia das \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Eteses\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\nde Boécio e da \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Erefutação\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\nde Valla, comecemos, pois, pela explicitação das proposições\nboecianas acerca daquele problema da fortuna, que, no caso do\nfilósofo, tal expediente, parece, funciona melhor.\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EA questão preliminar – a qual coincide\nem ambos os textos – é a de saber se é possível considerar que o\ngênero humano tenha de fato o livre-arbítrio diante da noção\nexistente de presciência divina, pois, se se considerar que Deus\ntenha a capacidade de prever os eventos antes que eles ocorram, então\nnão haverá a possibilidade de que eles ocorram de outra forma,\ndiferente da que Ele previu. Em decorrência, é negada a liberdade\nde escolha prevista nas ações humanas. A liberdade, desse modo, não\npassaria de mera ilusão. Como afirma Boécio:\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ENa\nminha opinião, o fato de Deus conhecer todas as coisas previamente e\nao mesmo tempo existir o livre arbítrio são duas afirmações\ncompletamente contraditórias e incompatíveis (BOÉCIO, 1998, p.\n135).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EComo dito anteriormente, a mesma questão é\napresentada por Valla, no diálogo com Antonio Glarea\u003Ca class=\"sdendnoteanc\" href=\"#sdendnote6sym\" name=\"sdendnote6anc\"\u003E\u003Csup\u003Evi\u003C\/sup\u003E\u003C\/a\u003E:\n\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm; margin-right: 0.98cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ESe\nDeus prevê\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cb\u003E\n\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003Eo\nfuturo, não pode suceder de modo diferente daquilo que ele previu.\nPor exemplo, se ele viu que Judas haveria de ser traidor, é\nimpossível que este não tivesse sido traidor. Isto é, é\nnecessário que Judas tivesse sido traidor, a não ser que queiramos\n– oxalá não! – que Deus careça de providência (VALLA, 2010,\np. 40).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; margin-left: 4cm; margin-right: 0.98cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EO ponto que realmente preocupa a ambos os\npensadores é o quanto essas ideias contraditórias perturbam a noção\nde justiça. Diante da concepção de uma força incomensurável,\nchamada \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Enecessidade\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E,\na governar as ações humanas, o julgamento delas conforme a moral\ncarece de fundamento. Nas palavras de Antonio:  \u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EA\nquestão acerca do livre arbítrio, da qual depende tudo o que se\nrefere às ações humanas, toda a justiça e injustiça, todo o\nprémio e castigo, e não só nesta vida como também na futura,\nparece-me extremamente difícil e particularmente árdua, e não\ndirei facilmente se existe alguma outra cujo conhecimento seja mais\nnecessário ou acerca da qual menos se saiba. (VALLA, 2010, p.36). \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EO mesmo é pensado por Boécio:\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ESe\nadmitirmos tal raciocínio, veremos claramente a nulidade dos valores\nhumanos que daí resulta. Com efeito, seria vão proporcionar aos\nbons e aos malfeitores recompensas ou punições, pois seus feitos\nnão se devem a nenhum movimento livre e voluntário da alma. E\nainda, pareceria ser o cúmulo da justiça o que se considera uma\njustiça perfeita – falo da punição dos malfeitores e da\nrecompensa dos bons –, já que eles não são levados a praticar o\nbem ou o mal por sua própria vontade, mas pelo fato de serem\nobrigados a uma necessidade certa de que assim será (BOÉCIO, 1998,\np.138-139).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; margin-right: 0.03cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; margin-right: 0.03cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EEm resposta a esse dilema, ambos os\nautores, sabemos, se posicionam de maneira favorável à existência\ndo livre-arbítrio sem, contudo, que ele contradiga a presciência\ndivina – o que seria certamente uma ofensa a Deus. O que, portanto,\nLetícia buscou verificar em sua pesquisa foi os caminhos pelos quais\ncada um dos autores teceu seus argumentos em sustentação da mesma\ntese, a fim de encontrar alguma diferença entre eles. Num passo\nseguinte, averiguou que eles concordam que a noção de \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Enecessidade\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\ncomo derivada da presciência deve ser descartada, uma vez que\nadmitem, ao invés disso, a existência de acontecimentos cuja\nnatureza não é “minimamente necessária”, como diz Boécio:\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-right: 0.03cm; text-indent: 1.25cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm; margin-right: 0.03cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EOra,\nos atos que não são necessários no momento em que se realizam\ntambém não o eram anteriormente, mesmo se eles devessem acontecer\nmais tarde. Eis por que há acontecimentos que se irão produzir e\ncuja realização não é minimamente necessária. (...) da mesma\nforma a presciência do que vai acontecer não impõe nenhuma\nnecessidade aos acontecimentos futuros (BOÉCIO, 1998, p.143)\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E.\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; margin-right: 0.03cm; text-indent: 1.25cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; margin-right: 0.03cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EReproduzi o trecho em questão, pois que é\ndele que Letícia extrai a tese para composição do silogismo, como\nveremos abaixo. Noto, ainda, que foi a partir da questão mesma\nacerca da tipologia dos acontecimentos que ela distinguiu entre os\nautores uma diferença. Do que são feitos, da onde surgem e como se\nidentifica tais espécies de acontecimentos é matéria de alguma\n\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Econtrovérsia\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E.\nMas deixemos essa discussão para outro momento, por mais curiosa que\nseja, pois que nosso objetivo aqui é marcar a distinção entre os\n\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Emétodos\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E.\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\tContinuemos, assim, nas trilhas bem\nmarcadas deixadas por Boécio no emprego do seu silogismo, como\ntambém perseguiu a pesquisadora. Em sua conversa com a Dama\nFilosofia, Boécio a ouve dizer:\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EMas\ntu dizes que o principal ponto de controvérsia é precisamente saber\nse é possível conhecer de antemão os acontecimentos cuja\nrealização não é necessária. Isso parece a ti implicar uma\ncontradição, pois, segundo pensas, se os acontecimentos são\nprevistos, eles têm de ser necessários: se negamos a sua\nnecessidade, negamos também a presciência, já que a certeza não\npode se aplicar senão a uma verdade certa. (BOÉCIO, 1998, p.143)\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EBem ao gosto dos escolarcas medievais ao\ntomar lições de um iniciante nos estudos da ciência dialética, a\npesquisadora extrai do trecho do diálogo duas proposições para\nformar o raciocínio silogístico sobre o qual o filósofo medita em\nseu cárcere; a saber:\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Col\u003E\u003Cli\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\t \u003Cspan style=\"font-family: Arial, serif;\"\u003Ese os acontecimentos são previstos, eles\n\ttêm de ser \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Enecessários\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\n\t(premissa básica)\u003C\/span\u003E\u003C\/p\u003E\n\t\u003C\/li\u003E\u003Cli\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\t\u003Cspan style=\"font-family: Arial, serif;\"\u003Ea certeza não pode se aplicar senão a\n\tuma verdade certa (premissa);\u003C\/span\u003E\u003C\/p\u003E\n\t\u003C\/li\u003E\u003Cli\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\t\u003Cspan style=\"font-family: Arial, serif;\"\u003Ea presciência do que vai acontecer não\n\timpõe nenhuma necessidade aos acontecimentos futuros (conclusão)\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/li\u003E\u003C\/ol\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.24cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EO silogismo é falso, pois a conclusão não\npode derivar das premissas anteriores – como alegava a Dama\nFilosofia, há aí uma contradição implícita. Logo, para Boécio\nprovar a tese que deseja defender, contida na terceira proposição,\nele deve encontrar uma maneira de evitar a real conclusão que deriva\ndas proposições anteriores, isto é, a de que um acontecimento\nprevisto, para ser \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Ecerto\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E,\ndeve ser também \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Enecessário\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E.\nFeito isso, ele resolveria a contradição entre as duas premissas e\na sua própria tese. \u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.24cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EEntão, a fim de corrigir aquele silogismo,\nele afirma:\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EA\ncausa deste erro é que todos pensam que conhecem algo a partir das\npropriedades e da natureza do que é conhecido, enquanto o que ocorre\né o contrário. De fato, tudo o que é conhecido não é\ncompreendido segundo suas características, mas sim segundo a\ncapacidade daqueles que procuram conhecer. (\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003EBOÉCIO,\n1998, p. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E144).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EAvançando a leitura em algumas passagens,\no que Boécio pretende é levar-nos à conclusão de que a\n“inteligência divina” (\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003EBOÉCIO,\n1998, p. \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E151), que ultrapassa a\nrazão, é uma faculdade que permite a Deus apreender saberes que a\nrazão humana desconhece – como é dito acima, o que é conhecido\ndepende da “capacidade daqueles que procuram conhecer”. É a\nrazão humana que depende da \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Enecessidade\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\npara conhecer com\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003E certeza\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\num evento futuro. Tal é a base do próprio método dedutivo, do qual\nse aproveita o filósofo em suas vagueações espirituais acerca dos\nmistérios divinos. Deus, por sua própria natureza, diferente de\nnós, conhece com “precisão e certeza” esses acontecimentos\nmesmo que eles “não se realizem” (BOÉCIO, 1998, p. 149), ou\nseja, mesmo que não sejam necessários.\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EAssim, voltando àquele silogismo, proposto\nanteriormente, Boécio acredita, com essa reflexão, ter encontrado\nas premissas intermediárias que validam a sua derradeira proposição:\na conclusão de que “a presciência do que vai acontecer não impõe\nnenhuma necessidade aos acontecimentos futuros”. Se foi ele\nrealmente capaz de resolver a questão, isso é matéria que os\nescolarcas dialéticos disputaram incontáveis vezes ao longo dos\nséculos, quer por amor ao exercício, quer para afirmar a grandeza\nda doutrina boeciana. O que espero ter deixado claro com esta\ndescrição é que, ainda que por meio de um diálogo, como nos traz\na \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EConsolação\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E,\né no terreno da lógica e do método dedutivo que Boécio situa (ou\nespera situar) a sua reflexão.\t\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003ECerca de dez séculos depois, eis que chega\nValla (não nego que tenha havido outros antes dele, como\ndiscutiremos adiante): que monte de “absurdos” dizem esses\n“filósofos”, que tanto mal fizeram à “santíssima religião”!\n– quase podemos escutá-lo dizer, através de seus diálogos,\ncartas e proêmios (VALLA, 2010, p. 34 e p. 47). Em conversa com\nAntonio Glarea, no diálogo sobre o \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003ELivre\nArbitrio\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E, Lorenzo lhe diz sem\npudores: “Vens contra mim com os preceitos (\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Eformulae\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E)\ndos filósofos? Como se eu não ousasse contradizê-los! Realmente,\nesse preceito que referes, seja lá de quem for, considero-o\nabsolutamente absurdo” (VALLA, 2010, p. 47). Valla aparenta não\ntemer a autoridade dos filósofos ao contestar os seus preceitos. Em\nverdade, isso nos diz muito mais sobre o contexto em que o autor se\ninsere, do que de seus temores e receios. De fato, as autoridades da\nescolástica, reputadas por uma tradição secular, dominavam o\ncenário intelectual no interior das universidades. Estas, desde a\norigem, no século XII, restavam sob a sanção do poder clerical,\nque exercia um poder hegemônico sobre suas disciplinas, métodos e\nregulamentos (ADAMI, 2019, p. 31-32). Portanto, não é contra um\ninimigo fácil, destituído de posição de influência e poder,\ncontra quem Valla vocifera. É bem provável que o largo uso do\nastuto gênero diálogo no Renascimento tenha sido devido às\npossibilidades que ele oferecia aos humanistas de se precaverem\ncontra retaliações mais severas – com toda a sua especificidade,\na cultura do “cancelamento” não é de fato uma invenção do\nséculo XXI! Não haverá espaço aqui para narrar as agruras\nsofridas por Valla como consequência de seus escritos, nem as suas\nperipécias para escapar delas... \u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EEm continuação à discussão entre\nLorenzo e Antonio no diálogo, seja por fidelidade aos fatos, seja\npor astúcia, o humanista divide com o seu interlocutor o fardo da\n“autoria” da acusação contra a autoridade de Boécio. Desta\nvez, é Antonio quem expõe o seu descontentamento com as soluções\nboecianas a esse problema:\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm; margin-left: 4cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003ENa\nverdade, que direi dos outros, quando o próprio Boécio, a quem\ntodos dão a palma na explicação desta questão, não sendo capaz\nde levar a cabo sua tarefa, se refugia em certas realidades\nimaginárias e fictícias? Com efeito, diz que Deus pela sua\ninteligência, que está acima da razão, e pela sua eternidade, sabe\ntudo e tudo tem na sua presença. Eu, porém, que sou racional e nada\nconheço fora do tempo, a que conhecimento da eternidade e da\ninteligência poderei aspirar? (VALLA, 2010, p. 38-39).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\t\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EPor outras palavras, Antonio (e através\ndele, Valla) está querendo que notemos que o apelo de Boécio à\nideia de uma inteligência própria da divindade, que ultrapassa a\nrazão humana, que não depende da necessidade e que conhece, por sua\neternidade, “os acontecimentos futuros de um só golpe de vista”\n(BOÉCIO, 1998, p. 155) é uma invenção “imaginária e fictícia”,\numa realidade criada na imaginação do próprio Boécio. E,\nportanto, nada ela tem em comum com um argumento lógico-dedutivo. A\núnica conclusão que ele conseguiu demonstrar com tal argumento, crê\nValla, é a falsidade de sua própria empresa teorético-filosófica.\nE não sendo capaz de “levar a cabo sua tarefa”, invade terreno\nalheio, estranho ao seu próprio método, tomando de outros os seus\nartifícios; quais sejam, as figuras nascidas das fontes da\npersuasão, a \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Einventio\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\nda retórica. Pois, como é possível que alguém, que só possui a\nrazão e não conhece nada senão no tempo, como somos todos feitos,\npoderia aspirar a um conhecimento que pertence a uma natureza Eterna\ne Divina? E isso que não é possível conhecer pela realidade\nobjetiva das coisas, torna-se real na realidade fantasiosa da mente\nde Boécio. Da Eternidade de Deus e sua Inteligência, só podemos\nimaginar o que seria, nada podemos deduzir ou concluir. Mas haverá\nocasião para acompanhar a solução do assunto por Valla e Antonio. \u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EPara o que pretendemos aqui, o importante é\nnotar que é no \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Ereino da Retórica\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\nque Boécio busca “refúgio” – como diz Antonio – para\nsustentar sua tese sobre a presciência de Deus. E o quê é ainda\nmais vergonhoso, não usa bem os instrumentos que ali encontra; quer\ndizer, não faz bem nem uma coisa nem outra, nem raciocina\ncorretamente, através dos conceitos e proposições\nlógico-dedutivas, a tese que deseja demonstrar, nem traz a\nimaginação ativa e aberta à livre criação de figuras para\nprodução de um discurso agradável e convincente.\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EComo perito na arte retórica, Valla é\nciente de que há outra razão do porquê o filósofo, falecido em\n524, teve a sua \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EConsolação da\nFilosofia\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E, escrita no cárcere,\nenquanto aguardava seu julgamento pelo rei Teodorico, transformada em\num dos principais livros consagrados aos estudos dos mistérios da\nSanta Religião e da Teologia – reverenciada até mesmo depois do\naparecimento da creditada doutrina tomista, de forte viés\nlógico-aristotélico. Afinal, acaso não poderia ter havido, diante\nde tão experiente massa de dialéticos, que um ou mais expertos não\ntivessem questionado as lacunas formais encontradas na obra dele?\nSeria então que um artista\u003Ca class=\"sdendnoteanc\" href=\"#sdendnote7sym\" name=\"sdendnote7anc\"\u003E\u003Csup\u003Evii\u003C\/sup\u003E\u003C\/a\u003E,\nversado nos “floreios da Arte Retórica” – como diriam de Valla\nos alunos de Filosofia –, livre de todo aquele rigoroso preparo de\napuração do juízo, resultado do treinamento de aferição das\nsentenças, é quem viria a público aparar todas aquelas falhas? \u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EEm verdade, sabe-se que Valla não foi o\nprimeiro a questionar o argumento da Eternidade como proposto por\nBoécio. Entre os séculos XIII e XIV, podemos citar, por exemplo, os\nfilósofos Duns Scot e Guillerme de Ockham. Eles discordaram da\nsolução boeciana, “entendendo que o tempo existe apenas como\npresente atual”, e que é, portanto, contraditório conceber uma\nEternidade que contenha presentes, simultaneamente, tudo o que existe\ne “todos os tempos” (ESTEVÃO, 2000, p. 373). Mas, certamente,\ncom Valla, foi a primeira vez (CAMPOREALE, 2014, p. 205-210) que o\nrenomado filósofo fora acusado de incorrer em invenções\nfantásticas (\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Eres imaginarias et\ncommentitias\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E, diz Valla) – a\nfama de resoluta ousadia acompanhou a carreira do humanista! \u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EHá de se notar que as críticas daqueles\nse expressam ainda nos termos da formal tradição dialética. A\ndiferença fundamental entre a crítica de Valla e a de seus\npredecessores, eles mesmos professores naquela ciência, é que ele\nse volta contra as bases metodológicas da Teologia, jamais\nquestionadas até então (CAMPOREALE, 2014, p. 205-210). Sua crítica,\nportanto, é também de caráter epistemológico, com o fim de\nrefundar a Teologia, como defendia Camporeale (2014, p. 203) – tal\né ainda mais evidente quando nos detemos sobre suas demais obras,\ncomo o \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003EEncomium\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\n\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003ES. Thomae Aquinatis\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\n(1457). Contudo, apesar de seu notável interesse pela Teologia, é à\nRetórica que ele concede o posto máximo de governante de todas as\ncoisas. É mais para demonstrar a Senhoria de sua arte sobre a\nfilosofia, que Valla ousa penetrar o território ocupado pelos\ninimigos, os filósofos. E, ainda mais importante, não é na\ncondição de intruso que ele aí adentra. Mas com a dignidade de\nquem reivindica a compensação de uma afronta sofrida: a de ter\nvisto seus artifícios usurpados por aqueles que se dizem autoridade\nno assunto, os doutores naquela ciência, e que renegam a segundo\nplano os “floreios” dos artistas. \u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003ESeria ingênuo imaginar que a evocação\ndessa paixão, suscitada pela imagem de um Valla ressentido ou\nindignado, não seja mais do que uma dentre as várias estratégias\nretóricas que dão movimento e vida à argumentação proposta no\ndiálogo. Como se diz, é de caso muito bem pensado que ele a\nemprega! Vale recordar aquelas imagens por ele evocadas, mais de uma\nvez, em suas obras dos soldados cristãos que lutam quase de “mãos\nvazias” contra um exército mais forte e numeroso, o dos filósofos,\noras! Valla era ciente de que o domínio deles era hegemônico, e\nreconhecia as desvantagens de sua própria posição (era ele o\nintruso naqueles elevados assuntos!). Como Davi contra Golias (ADAMI,\n2010, p. 60), Valla enfrenta gigantes com as armas da retórica, uma\narte que lhe permite esquivar-se dos golpes e contragolpes dos\ndialéticos. De partida, sua defesa aqui se apoia, ao menos, em duas\nestratégias básicas: uma delas, é a adoção do próprio gênero\ndiálogo, como observamos antes; a outra, é a incitação da paixão,\na ira provocada pela ofensa de ter sua propriedade invadida – fato\nque lhe permite inverter a lógica sobre quem é o invasor\/invadido e\no autoriza a falar, já agora no próprio terreno, daquele sacro\nassunto. A Teologia, campo infestado de filósofos, deve ceder lugar\nà voz de ninguém mais do que a de um artista, que ousa questionar a\nresolução de Boécio sobre a providência de Deus e a liberdade\nhumana. \u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EIsso dito, resta considerar a que se deve o\npeso creditado pela tradição à argumentação de Boécio sobre o\ntema do livre-arbítrio, tendo sido considerada “um marco na\nhistória do problema” (ESTEVÃO, 2000, p. 373); por que o filósofo\nteria sido tão aclamado pelos escolásticos medievais, século atrás\nde século? Do ponto de vista da retórica, que nos interessa aqui, o\nque realmente engendrou e sustentou a vivacidade da figura de\nautoridade do filósofo, condenado por traição, é fruto de força\ncujo conhecimento os seus seguidores, iniciados na arte dialética,\nignoram. Seu significado advém da grande piedade que ele, devoto do\nnascente cristianismo, inspira por seu trágico destino de homem\ninjustiçado, torturado e condenado à morte por causa de uma falsa\nacusação – inocência que, ao menos, a sua imagem de mártir\npresume. Sua alma fiel e direcionada àqueles mistérios elevados que\nsó a razão é capaz de alcançar, nem sob severas restrições, nem\nperante a morte, se permite desviar. É na solidão do cárcere que\nele procura consolo na escrita de um diálogo imaginário com a Dama\nFilosofia, acerca das questões mais nobres que somente a um cristão\né lícito perscrutar. Ora, que é tudo isso senão os contornos de\numa figura retórica ou de pensamento através da qual o \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Eethos\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\ndo escritor Boécio, o “amante da Filosofia”, injustamente preso\ne executado, captura a persuasão e dá força a um discurso que\natravessa os séculos? \u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EEm conclusão, para o humanista, as “coisas\nhumanas”, como a política – já sabemos –, mas também a\nreligião, são objetos da Retórica, não da Lógica. Por isso lemos\nno seu diálogo sobre o \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003ELivre\nArbítrio\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E ele dizer que\ncontribuirá com algo \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Eseu\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E,\npróprio, pessoal, “diferente dos demais” (VALLA, 2010, p. 35).\nLogo, é no terreno da \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Eopinião\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\nque ele situa o seu discurso. Dessa perspectiva, ele dirige a sua\natenção para a fonte das ações humanas, e não se mostra lá\nmuito preocupado com divagações metafísicas, acerca de tempos\nincompreensíveis à razão. A essência da \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Evera\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\n\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Ereligio\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E,\nnesse caso,\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003E \u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003Enão\nestá ao alcance da razão humana. A resposta valliana à questão da\nprovidência e o livre-arbítrio perpassa o \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Equerer\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\nde Deus, cujos desígnios são, ele conclui, insondáveis.\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 150%; margin-bottom: 0cm; text-indent: 1.25cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EAcredito não poder encerrar sem deixar um\nbreve comentário sobre o resultado de análise de Letícia, como\npensado por ela anos atrás. Atendo-me aos termos de referência de\npesquisa em jogo, quero dizer, aqueles que delimitam o campo lexical\nno qual ela se situa, não coincidente com aquela modalidade retórica\nproposta por Valla, posso confirmar que ela apresenta uma discussão\nbem fundamentada e de acordo com os rigorosos parâmetros\ncientífico-metodológicos da pesquisa acadêmica ultramoderna.\nContudo, levando em consideração a discussão desenvolvida aqui,\nalerto para que se observe que, ao optar por esse método, a\npesquisadora põe de parte diversos aspectos e nuances do texto\noriginal, importantíssimos para uma compreensão mais abrangente da\nobra valliana. As figuras e tropos retóricos que enriquecem o texto\nde Valla, e de onde ele extrai a força persuasiva de seu discurso,\nnecessária para confrontar o \u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Ci\u003Establishment\n\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"font-family: Arial, serif;\"\u003Eda época, conferido pelo peso\nda autoridade dos filósofos, desaparecem completamente. Ainda assim,\ngostaria de ressaltar o empenho e as qualidades investigativas de\nLetícia, sobretudo por se tratar de pesquisadora muito jovem e\ninexperiente, e de autor capcioso, um artista de reconhecida\nhabilidade retórica, num tempo em que esta arte era compreendida\ncomo saber muito mais amplo do que mero acessório estético de um\ndiscurso.\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm;\"\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" style=\"line-height: 100%; margin-bottom: 0cm;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003E\u003Cb\u003EReferências Bibliográficas\u003C\/b\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 100%; margin-bottom: 0.42cm; margin-top: 0.42cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EADAMI, A. L. \u003Cb\u003EO De Voluptate de Lorenzo\nValla: tradução e notas\u003C\/b\u003E. Dissertação de Mestrado. Faculdade\nde História. Universidade de São Paulo, 2010.\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 100%; margin-bottom: 0.42cm; margin-top: 0.42cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EADAMI, A. L. \u003Cb\u003EA Ética do Prazer de\nLorenzo Valla\u003C\/b\u003E. Tese de Doutorado. Faculdade de Filosofia.\nUniversidade de São Paulo, 2019. \u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 100%; margin-bottom: 0.42cm; margin-top: 0.42cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EBOÉCIO. \u003Cb\u003EA Consolação da Filosofia\u003C\/b\u003E.\nTrad. Willian Li. São Paulo: Martins Fontes, 1998. \u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 100%; margin-bottom: 0.42cm; margin-top: 0.42cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003ECAMPOREALE, Salvatore. \u003Cb\u003EChristianity,\nLatinity, and Culture: Two Studies on Lorenzo Valla\u003C\/b\u003E. Ed. by P.\nBaker and C. Celenza. Boston: Brill, 2014.\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 100%; margin-bottom: 0.42cm; margin-top: 0.42cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EESTEVÃO, J. C. (2000). Liberdade e\nPresciência em Ockham. \u003Cb\u003ERevista\u003C\/b\u003E \u003Cb\u003EVeritas\u003C\/b\u003E\u003Ci\u003E \u003C\/i\u003EPorto\nAlegre, n. 45, vol. 3, p. 369-380. \u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 100%; margin-bottom: 0.42cm; margin-top: 0.42cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003ELE GOFF, J.; SCHIMITT, J. C. (Orgs.).\n\u003Cb\u003EDicionário Temático do Ocidente Medieval (2 Vols)\u003C\/b\u003E\u003Ci\u003E.\u003C\/i\u003E\nSão Paulo: EDUSC, Imprensa Oficial, 2002\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 100%; margin-bottom: 0.42cm; margin-top: 0.42cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003ELORCH, M. de P. Introdução. In: VALLA, L.\n\u003Cb\u003EDe Voluptate (On Pleasure).\u003C\/b\u003E trad. A. K. Hieatt e M. Lorch,\nNorwalk: Abaris Book, 1977.\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 100%; margin-bottom: 0.42cm; margin-top: 0.42cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EQUINTILIANO. \u003Cb\u003EInstituição Oratória\u003C\/b\u003E.\nTrad., texto e notas de B. F. Bassetto. São Paulo: Ed. da UNICAMP,\n2016.\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 100%; margin-bottom: 0.42cm; margin-top: 0.42cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EVALLA, Lorenzo. \u003Cb\u003EDiálogo sobre o livre\narbítrio\u003C\/b\u003E.\u003Ci\u003E \u003C\/i\u003ETrad., intr. e notas de P. Oliveira e Silva.\nLisboa: Edições Colibri, 2010. \u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" style=\"line-height: 100%; margin-bottom: 0.42cm; margin-top: 0.42cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"font-family: Arial, serif;\"\u003EVALLA, Lorenzo. \u003Cb\u003EDialogue sur le\nLibre-Arbitre (De libero Arbitrio).\u003C\/b\u003E Ed. e Trad. Jacques Chomarat.\nParis: Librairie Philosophique, Textes et documents de la\nRenaissance, 1983.\u003C\/span\u003E\u003C\/p\u003E\n\u003Cdiv id=\"sdendnote1\"\u003E\n\t\u003Cp align=\"justify\" style=\"line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-family: Times New Roman, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca class=\"sdendnotesym\" href=\"#sdendnote1anc\" name=\"sdendnote1sym\"\u003Ei\u003C\/a\u003E\u003Csup\u003E\u0002\u003C\/sup\u003E\n\tA tradução faz parte do relatório final de Iniciação Científica\n\t(2006), aprovado por agência de fomento, jamais publicada até o\n\tmomento.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdendnote2\"\u003E\n\t\u003Cp style=\"line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-family: Times New Roman, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca class=\"sdendnotesym\" href=\"#sdendnote2anc\" name=\"sdendnote2sym\"\u003Eii\u003C\/a\u003E\u003Csup\u003E\u0002\u003C\/sup\u003E\n\tCom efeito, o retrato mais famoso do humanista traz uma gravura de\n\tseu perfil com o nariz de bico de águia. \u003C\/span\u003E\u003C\/span\u003E\n\t\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdendnote3\"\u003E\n\t\u003Cp style=\"line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-family: Times New Roman, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca class=\"sdendnotesym\" href=\"#sdendnote3anc\" name=\"sdendnote3sym\"\u003Eiii\u003C\/a\u003E\u003Csup\u003E\u0002\u003C\/sup\u003E\n\tCf. nota da tradutora (VALLA, 2010, p. 33). \u003C\/span\u003E\u003C\/span\u003E\n\t\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdendnote4\"\u003E\n\t\u003Cp style=\"line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-family: Times New Roman, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca class=\"sdendnotesym\" href=\"#sdendnote4anc\" name=\"sdendnote4sym\"\u003Eiv\u003C\/a\u003E\u003Csup\u003E\u0002\u003C\/sup\u003E\n\tReferência à sua obra anterior, \u003Ci\u003EDe Voluptate\u003C\/i\u003E (1431), cujas\n\tvariantes carregam os títulos \u003Ci\u003EDe vero bono\u003C\/i\u003E e \u003Ci\u003EDe vero\n\tfalsoque bono \u003C\/i\u003E(LORCH, 1977, p. 9).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdendnote5\"\u003E\n\t\u003Cp style=\"line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-family: Times New Roman, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca class=\"sdendnotesym\" href=\"#sdendnote5anc\" name=\"sdendnote5sym\"\u003Ev\u003C\/a\u003E\u003Csup\u003E\u0002\u003C\/sup\u003E\n\tTodas as citações da obra \u003Ci\u003EDe Voluptate ac Vero Bono \u003C\/i\u003Eaqui\n\treferidas foram retiradas dessa tradução em português (ADAMI,\n\t2010).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdendnote6\"\u003E\n\t\u003Cp align=\"justify\" style=\"line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-family: Times New Roman, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca class=\"sdendnotesym\" href=\"#sdendnote6anc\" name=\"sdendnote6sym\"\u003Evi\u003C\/a\u003E\u003Csup\u003E\u0002\u003C\/sup\u003E\n\tPouco é dito sobre esse personagem nas edições aqui consultadas.\n\tJacques Chomarat nos elucida apenas acerca de sua procedência como\n\tsendo seguramente de Huesca, em Aragão, uma das três vilas\n\tespanholas que pretendiam ter sido a sede de nascimento do mártir\n\tSão Lourenço, patrono de Valla. (CHOMARAT, 1983, n. 12, p. 52). A\n\tedição de Paula Oliveira e Silva (2010) nada nos traz. \u003C\/span\u003E\u003C\/span\u003E\n\t\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdendnote7\"\u003E\n\t\u003Cp align=\"justify\" style=\"line-height: 100%; margin-bottom: 0cm; page-break-before: always;\"\u003E\n\t\u003Cspan style=\"font-family: Times New Roman, serif;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Ca class=\"sdendnotesym\" href=\"#sdendnote7anc\" name=\"sdendnote7sym\"\u003Evii\u003C\/a\u003E\u003Csup\u003E\u0002\u003C\/sup\u003E\n\t\u003Ci\u003EArtiens\u003C\/i\u003E ou artista referia-se ao estudante dos cursos de\n\tArtes Liberais, em geral associado mais especificamente ao aluno das\n\tdisciplinas de Retórica e Gramática. (LE GOFF e SCHIMITT, 2002, p.\n\t574-585).\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cp\u003E\u0026nbsp;\u003C\/p\u003E"},"link":[{"rel":"replies","type":"application/atom+xml","href":"http:\/\/www.revistasisifo.com\/feeds\/4120233942725004397\/comments\/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"http:\/\/www.revistasisifo.com\/2021\/08\/revisitando-o-dialogo-sobre-o-livre.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"http:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/4120233942725004397"},{"rel":"self","type":"application/atom+xml","href":"http:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/4120233942725004397"},{"rel":"alternate","type":"text/html","href":"http:\/\/www.revistasisifo.com\/2021\/08\/revisitando-o-dialogo-sobre-o-livre.html","title":"Revisitando o diálogo Sobre o Livre Arbítrio de Lorenzo Valla"}],"author":[{"name":{"$t":"carla vanessa"},"uri":{"$t":"http:\/\/www.blogger.com\/profile\/00885708202220293112"},"email":{"$t":"noreply@blogger.com"},"gd$image":{"rel":"http://schemas.google.com/g/2005#thumbnail","width":"32","height":"24","src":"http:\/\/1.bp.blogspot.com\/_Pv4oC_hV0oo\/SW4tlHisWaI\/AAAAAAAAAAY\/IDRYPZqX6CA\/S220\/MENINAS+033.jpg"}}],"media$thumbnail":{"xmlns$media":"http://search.yahoo.com/mrss/","url":"https:\/\/1.bp.blogspot.com\/-ukvJMxUGmL8\/YQdMtjXHtDI\/AAAAAAAAB18\/3g_aEMH2GfMbORVLYrFjZ1p6wez6bz62gCLcBGAsYHQ\/s72-c\/ana%2Bleticia.jpg","height":"72","width":"72"},"thr$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=\"center\" lang=\"pt-PT\" style=\"margin-bottom: 0.42cm; margin-top: 0.85cm; page-break-after: avoid; page-break-inside: avoid; text-decoration: none;\"\u003E\n\u003Cspan style=\"color: #345a8a;\"\u003E\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: large;\"\u003E\u003Cb\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003ECicero\nNovus\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"en-US\"\u003E,\nde \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-size: small;\"\u003ELeonardo\nBruni\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"center\" lang=\"pt-PT\" style=\"margin-bottom: 0.42cm; margin-top: 0.85cm; page-break-after: avoid; page-break-inside: avoid; text-decoration: none;\"\u003E\n\u003Cspan style=\"color: #345a8a;\"\u003E\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: large;\"\u003E\u003Cb\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Ci\u003EDe\nconsulatu\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"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=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.42cm; margin-top: 0.85cm; page-break-after: avoid; page-break-inside: avoid; text-decoration: none;\"\u003E\n\u003Cspan style=\"color: #345a8a;\"\u003E\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: large;\"\u003E\u003Cb\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" lang=\"pt-PT\" style=\"margin-right: 2.5cm;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"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=\"color: #00000a;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Ci\u003ECrônica\nda Primeira Cruzada \u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-size: x-small;\"\u003E\u003Cspan lang=\"en-US\"\u003Ee\nIsaac Casaubon).\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp class=\"western\" lang=\"pt-PT\"\u003E\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp style=\"text-align: center;\"\u003E\u0026nbsp;\u003C\/p\u003E\u003Cdiv class=\"separator\" style=\"clear: both; text-align: center;\"\u003E\u003Ca href=\"https:\/\/1.bp.blogspot.com\/-dCKLMHW7dUc\/YQdLxXeSDKI\/AAAAAAAAB10\/qoqwMpqZ0i0WNSAwn7sCqb7wPaxzE8xqgCLcBGAsYHQ\/s537\/adriano.jpg\" imageanchor=\"1\" style=\"margin-left: 1em; margin-right: 1em;\"\u003E\u003Cimg border=\"0\" data-original-height=\"537\" data-original-width=\"449\" height=\"320\" src=\"https:\/\/1.bp.blogspot.com\/-dCKLMHW7dUc\/YQdLxXeSDKI\/AAAAAAAAB10\/qoqwMpqZ0i0WNSAwn7sCqb7wPaxzE8xqgCLcBGAsYHQ\/s320\/adriano.jpg\" width=\"268\" \/\u003E\u003C\/a\u003E\u003C\/div\u003E\u003Ca href=\"https:\/\/drive.google.com\/file\/d\/1t5GCgt2RWaaaficfxdPudOH30CedsKGT\/view?usp=sharing\" target=\"_blank\"\u003EPDF\u003C\/a\u003E\u003Cp\u003E\u003C\/p\u003E\u003Cp style=\"text-align: center;\"\u003E\u0026nbsp;\u003C\/p\u003E\u003Cp style=\"text-align: center;\"\u003E\n\u003C\/p\u003E\u003Cp align=\"justify\" lang=\"en-US\" style=\"margin-bottom: 0cm; margin-top: 0.85cm; page-break-after: avoid; page-break-inside: avoid; text-decoration: none;\"\u003E\u003Ca name=\"notaintrodutória\"\u003E\u003C\/a\u003E\n\u003Cspan style=\"color: #345a8a;\"\u003E\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: medium;\"\u003E\u003Cb\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"it-IT\"\u003ENota\nintrodut\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"en-US\"\u003Eó\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"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=\"justify\" lang=\"pt-PT\"\u003E\u003Cspan style=\"color: #00000a;\"\u003EO \u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Ci\u003ECicero\nnovus\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E, de Leonardo Bruni\n(\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Ci\u003Ec.\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E1370–1444),\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote1sym\" name=\"sdfootnote1anc\"\u003E\u003Csup\u003E1\u003C\/sup\u003E\u003C\/a\u003E\ncompletado em 18 de outubro de 1415,\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote2sym\" name=\"sdfootnote2anc\"\u003E\u003Csup\u003E2\u003C\/sup\u003E\u003C\/a\u003E\né uma tentativa de emulação da \u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Ci\u003EVida\nde Cícero\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E, de Plutarco.\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote3sym\" name=\"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=\"sdfootnoteanc\" href=\"#sdfootnote4sym\" name=\"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=\"color: #00000a;\"\u003E\u003Ci\u003ECatilinária\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote5sym\" name=\"sdfootnote5anc\"\u003E\u003Csup\u003E5\u003C\/sup\u003E\u003C\/a\u003E\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E,\nentre o discurso de César e o de Catão,\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote6sym\" name=\"sdfootnote6anc\"\u003E\u003Csup\u003E6\u003C\/sup\u003E\u003C\/a\u003E\ncomo da interpretação que Plutarco dá do posicionamento de\nCícero.\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote7sym\" name=\"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=\"color: #00000a;\"\u003E\u003Ci\u003EDe officiis\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cspan style=\"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=\"color: #00000a;\"\u003E\u003Ci\u003Eauctoritas\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"color: #00000a;\"\u003E\u003Ci\u003EDe lege Manilia\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\n(1–3), em que Cícero busca amplificar justamente sua \u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Ci\u003Eauctoritas\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"color: #00000a;\"\u003E\u003Ci\u003Egloriosissimus\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"color: #00000a;\"\u003E\u003Ci\u003Egloriosius\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"color: #00000a;\"\u003E\u003Ci\u003Esagaciter\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E;\n\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Ci\u003Ecomperit\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E,\nverbo que se tornara chacota já entre os contemporâneos de Cícero,\npor sua insistência na descoberta da conjura;\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote8sym\" name=\"sdfootnote8anc\"\u003E\u003Csup\u003E8\u003C\/sup\u003E\u003C\/a\u003E\n17.4: \u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Ci\u003Ecustodie rei publice\nvigilantius incumbebat\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E; \u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Ci\u003Ediligentia\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E;\n17.5: \u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Ci\u003Enon minori astu\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E;\n18.2: \u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Ci\u003Epresentiens\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E).\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003EMenciona duas vezes o episódio\ndo título de \u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Ci\u003EPater Patrie\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"color: #00000a;\"\u003E\u003Ci\u003EConjuração\nde Catilina\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"sdfootnoteanc\" href=\"#sdfootnote9sym\" name=\"sdfootnote9anc\"\u003E\u003Csup\u003E9\u003C\/sup\u003E\u003C\/a\u003E\nEm 28.2, descrevendo a relação de \u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Ci\u003Eamicitia\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cspan style=\"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=\"justify\" lang=\"en-US\" style=\"margin-bottom: 0cm; margin-top: 0.85cm; page-break-after: avoid; page-break-inside: avoid; text-decoration: none;\"\u003E\u003Ca name=\"atradução\"\u003E\u003C\/a\u003E\n\u003Cspan style=\"color: #345a8a;\"\u003E\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: medium;\"\u003E\u003Cb\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"fr-FR\"\u003EA\ntradu\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"pt-PT\"\u003Eçã\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"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=\"justify\" lang=\"pt-PT\"\u003E\u003Cspan style=\"color: #00000a;\"\u003EPara a\ntradução, servimo-nos do texto estabelecido por\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan lang=\"en-US\"\u003E\nViti 2013 \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003Epara a editora \u003C\/span\u003E\u003Cspan style=\"font-variant: small-caps;\"\u003E\u003Cspan style=\"color: #00000a;\"\u003Eutet\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E,\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote10sym\" name=\"sdfootnote10anc\"\u003E\u003Csup\u003E10\u003C\/sup\u003E\u003C\/a\u003E\naqui reproduzido. Seguimos a numeração d\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan lang=\"en-US\"\u003Eos\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\nparágrafos da edição de \u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan lang=\"en-US\"\u003EBernard-Pradelle\n2008,\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote11sym\" name=\"sdfootnote11anc\"\u003E\u003Csup\u003E11\u003C\/sup\u003E\u003C\/a\u003E\nà qual acrescentamos subdivisões, \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003Epara\nfacilitar as citações e referências. As abreviaturas das obras\nantigas seguem as convenções do \u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Ci\u003EOxford\nLatin Dictionary\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E e do \u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Ci\u003EGreek-English\nLexicon\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"color: #00000a;\"\u003E\u003Ci\u003EVida\nde Cícero\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E, tomadas à excelente\ntradução de \u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan lang=\"en-US\"\u003EVárzeas\n2012\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E. O título \u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Ci\u003EDe\nconsulatu Ciceronis\u003C\/i\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E é uma inserção\nnossa.\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" lang=\"en-US\" style=\"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=\"center\" lang=\"en-US\" style=\"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=\"textolatino\"\u003E\u003C\/a\u003E\n\u003Cspan style=\"color: #345a8a;\"\u003E\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: medium;\"\u003E\u003Cb\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"center\" lang=\"en-US\" style=\"margin-bottom: 0cm; margin-top: 0.85cm; page-break-after: avoid; page-break-inside: avoid; text-decoration: none;\"\u003E\n\u003Cspan style=\"color: #345a8a;\"\u003E\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: medium;\"\u003E\u003Cb\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"nl-NL\"\u003E[De\nconsula\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"en-US\"\u003Etu\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003E15\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E.\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E1\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003E6.\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E1\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003E7\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E.\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E1\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003E8\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E.\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E1\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003E9\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E.\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003E20\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E.\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003E21\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E.\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E2\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003E2\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E.\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E2\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003E3\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E.\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E2\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003E4\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E.\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"sdfootnoteanc\" href=\"#sdfootnote12sym\" name=\"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=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E2\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003E5\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E.\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E2\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003E6\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E.\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E2\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003E7\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E.\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E2\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003E8\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E.\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.18cm; margin-top: 0.18cm;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E‘\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003ERoma\npatrem patrie Ciceronem libera dixit’.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" lang=\"pt-PT\"\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E2\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003E9\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E.\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003E30\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E.\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"justify\" lang=\"en-US\" style=\"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=\"center\" lang=\"en-US\" style=\"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=\"tradução\"\u003E\u003C\/a\u003E\n\u003Cspan style=\"color: #345a8a;\"\u003E\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: medium;\"\u003E\u003Cb\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"en-US\"\u003ETradu\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"pt-PT\"\u003Eçã\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"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=\"center\" lang=\"en-US\" style=\"margin-bottom: 0cm; margin-top: 0.85cm; page-break-after: avoid; page-break-inside: avoid; text-decoration: none;\"\u003E\n\u003Cspan style=\"color: #345a8a;\"\u003E\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: medium;\"\u003E\u003Cb\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E[O\nconsulado de C\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-size: small;\"\u003Eí\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"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=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E1\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003E5\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E.\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\n1. Ora, quando [Cícero] já gozava de tamanha autoridade\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote13sym\" name=\"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=\"sdfootnoteanc\" href=\"#sdfootnote14sym\" name=\"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=\"sdfootnoteanc\" href=\"#sdfootnote15sym\" name=\"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=\"sdfootnoteanc\" href=\"#sdfootnote16sym\" name=\"sdfootnote16anc\"\u003E\u003Csup\u003E16\u003C\/sup\u003E\u003C\/a\u003E\n4. Creio que ainda não nascera a suspeita de conjuração,\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote17sym\" name=\"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=\"sdfootnoteanc\" href=\"#sdfootnote18sym\" name=\"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=\"sdfootnoteanc\" href=\"#sdfootnote19sym\" name=\"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=\"sdfootnoteanc\" href=\"#sdfootnote20sym\" name=\"sdfootnote20anc\"\u003E\u003Csup\u003E20\u003C\/sup\u003E\u003C\/a\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E1\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003E6\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E.\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"sdfootnoteanc\" href=\"#sdfootnote21sym\" name=\"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=\"sdfootnoteanc\" href=\"#sdfootnote22sym\" name=\"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=\"sdfootnoteanc\" href=\"#sdfootnote23sym\" name=\"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=\"sdfootnoteanc\" href=\"#sdfootnote24sym\" name=\"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=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E1\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003E7\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E.\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"sdfootnoteanc\" href=\"#sdfootnote25sym\" name=\"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=\"sdfootnoteanc\" href=\"#sdfootnote26sym\" name=\"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=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E1\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003E8\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E.\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"sdfootnoteanc\" href=\"#sdfootnote27sym\" name=\"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=\"sdfootnoteanc\" href=\"#sdfootnote28sym\" name=\"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=\"sdfootnoteanc\" href=\"#sdfootnote29sym\" name=\"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=\"sdfootnoteanc\" href=\"#sdfootnote30sym\" name=\"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=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E1\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003E9\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E.\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"sdfootnoteanc\" href=\"#sdfootnote31sym\" name=\"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=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003E20\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E.\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003E21\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E.\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"sdfootnoteanc\" href=\"#sdfootnote32sym\" name=\"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=\"sdfootnoteanc\" href=\"#sdfootnote33sym\" name=\"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=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E2\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003E2\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E.\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"sdfootnoteanc\" href=\"#sdfootnote34sym\" name=\"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=\"sdfootnoteanc\" href=\"#sdfootnote35sym\" name=\"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=\"sdfootnoteanc\" href=\"#sdfootnote36sym\" name=\"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=\"sdfootnoteanc\" href=\"#sdfootnote37sym\" name=\"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=\"sdfootnoteanc\" href=\"#sdfootnote38sym\" name=\"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=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E2\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003E3\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E.\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E2\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003E4\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E.\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\n1. Encontrava-se na cidade, naquele momento, uma delegação de\nalóbroges\u003Ca class=\"sdfootnoteanc\" href=\"#sdfootnote39sym\" name=\"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=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E2\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003E5\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E.\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"color: #00000a;\"\u003E\u003Cspan lang=\"en-US\"\u003Eliberdade\nvigiada\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E2\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003E6\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E.\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E2\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003E7\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E.\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E2\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003E8\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E.\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"sdfootnoteanc\" href=\"#sdfootnote40sym\" name=\"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=\"sdfootnoteanc\" href=\"#sdfootnote41sym\" name=\"sdfootnote41anc\"\u003E\u003Csup\u003E41\u003C\/sup\u003E\u003C\/a\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E2\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003E9\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E.\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"sdfootnoteanc\" href=\"#sdfootnote42sym\" name=\"sdfootnote42anc\"\u003E\u003Csup\u003E42\u003C\/sup\u003E\u003C\/a\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Cb\u003E30\u003C\/b\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cb\u003E.\u003C\/b\u003E\u003C\/span\u003E\u003Cspan style=\"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=\"sdfootnoteanc\" href=\"#sdfootnote43sym\" name=\"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=\"sdfootnoteanc\" href=\"#sdfootnote44sym\" name=\"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=\"sdfootnoteanc\" href=\"#sdfootnote45sym\" name=\"sdfootnote45anc\"\u003E\u003Csup\u003E45\u003C\/sup\u003E\u003C\/a\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" class=\"western\" lang=\"pt-PT\"\u003E\u003Cbr \/\u003E\n\u003Cbr \/\u003E\n\n\u003C\/p\u003E\n\u003Cp align=\"justify\" lang=\"en-US\" style=\"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=\"color: #345a8a;\"\u003E\u003Cspan style=\"font-family: Calibri, serif;\"\u003E\u003Cspan style=\"font-size: medium;\"\u003E\u003Cb\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan style=\"text-decoration: none;\"\u003EReferê\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan style=\"font-size: small;\"\u003E\u003Cspan lang=\"pt-PT\"\u003E\u003Cspan style=\"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=\"justify\" lang=\"pt-PT\" style=\"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=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E[\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"de-DE\"\u003E\u003Ci\u003ETLRR\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"it-IT\"\u003E]\tM.C.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\nAlexander. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Ci\u003ETrials\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003E\nin \u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Ci\u003Ethe\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"nl-NL\"\u003E\u003Ci\u003ELate\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"it-IT\"\u003E\u003Ci\u003ERoman\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003ERepublic,\n149 BC to 50 BC\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E.\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"it-IT\"\u003EToronto,\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003EBuffalo\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\ne \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"de-DE\"\u003ELondon:\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003EUniversity\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003Eof\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"it-IT\"\u003EToronto\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003EPress,\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n1990.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"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=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E[\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003EEAH\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E]\tR.S.\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"it-IT\"\u003EBagnall\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\net al. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Ci\u003EThe\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Ci\u003EEncyclopedia\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Ci\u003Eof\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E\u003Ci\u003EAncient\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Ci\u003EHistory\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E.\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003EWiley\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E–\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003EBlackwell,\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n2013.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"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=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"it-IT\"\u003EL.\nBernard-Pradelle, ed. \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E\u003Ci\u003EHistoire,\néloquence et poé\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"de-DE\"\u003E\u003Ci\u003Esie\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003Eà\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E\u003Ci\u003EFlorence\nau dé\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"it-IT\"\u003E\u003Ci\u003Ebut\ndu Quattrocento\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"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=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"fr-FR\"\u003EVol.\n118. Textes de la Renaissance. Paris: Honoré \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003EChampion\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"fr-FR\"\u003EÉditions,\n2008. \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0cm; margin-left: 0.19cm; margin-top: 0.15cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E[\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"de-DE\"\u003E\u003Ci\u003EMRR\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003E\n2\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E]\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\tT.R.S. Broughton.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Ci\u003EThe\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003E\nMagistrates \u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Ci\u003Eof\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Ci\u003Ethe\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"it-IT\"\u003E\u003Ci\u003ERoman\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003E\nRepublic. \u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"it-IT\"\u003E\u003Ci\u003ESuppl.\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003E\n(1960)\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E.\nv.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n2. American\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003EPhilological\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"fr-FR\"\u003EAssociation,\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n1960.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0cm; margin-left: 0.19cm; margin-top: 0.15cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"de-DE\"\u003EJ.W.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\nCrawford.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003EM.\nTullius \u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"it-IT\"\u003E\u003Ci\u003ECicero,\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Ci\u003Ethe\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003E\nfragmentary \u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"nl-NL\"\u003E\u003Ci\u003Espeeches:\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003E\nan \u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Ci\u003Eedition\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Ci\u003Ewith\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Ci\u003Ecommentary\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E.\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003EAmerican\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"it-IT\"\u003Eclassical\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\nstudies. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"it-IT\"\u003EAtlanta:\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003EScholars\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003EPress,\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n1994.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0cm; margin-left: 0.19cm; margin-top: 0.15cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003EH.\nDrexler. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"de-DE\"\u003E\u003Ci\u003EDie\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"de-DE\"\u003E\u003Ci\u003Ecatilinarische\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"de-DE\"\u003E\u003Ci\u003EVerschw\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"sv-SE\"\u003E\u003Ci\u003Eö\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003Erung.\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"de-DE\"\u003EEin\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"de-DE\"\u003EQuellenheft.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"de-DE\"\u003EDarmstadt:\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"de-DE\"\u003EWissenschaftliche\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"de-DE\"\u003EBuchgesellschaft,\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n1976.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0cm; margin-left: 0.19cm; margin-top: 0.15cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003EA.\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"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=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0cm; margin-left: 0.19cm; margin-top: 0.15cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003EA.R.\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"sv-SE\"\u003EDyck,\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\ned. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"it-IT\"\u003E\u003Ci\u003ECicero:\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"it-IT\"\u003E\u003Ci\u003ECatilinarians\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\nCambridge\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"nl-NL\"\u003EGreek\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\nand Latin \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"it-IT\"\u003EClassics.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003ECambridge:\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003ECambridge\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003EUniversity\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003EPress,\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n2008.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0cm; margin-left: 0.19cm; margin-top: 0.15cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"da-DK\"\u003EE.B.\nFryde. \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E\u003Ci\u003EHumanism\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003E\nand \u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E\u003Ci\u003ERenaissance\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E\u003Ci\u003EHistoriography\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"it-IT\"\u003E.\nVol. 21. London:\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003EThe\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\nHambledon \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003EPress,\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n1983.G. \u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0cm; margin-left: 0.19cm; margin-top: 0.15cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"it-IT\"\u003EIanziti.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Ci\u003EWriting\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Ci\u003EHistory\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003E\nin \u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E\u003Ci\u003ERenaissance\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"it-IT\"\u003E\u003Ci\u003EItaly\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E.\nI \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"it-IT\"\u003ETatti\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"de-DE\"\u003Estudies\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\nin \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"it-IT\"\u003EItalian\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"fr-FR\"\u003ERenaissance\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\nhistory. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003ECambridge\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\ne \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"de-DE\"\u003ELondon:\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003EHarvard\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003EUniversity\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003EPress,\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n2012.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0cm; margin-left: 0.19cm; margin-top: 0.15cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003EJ.\nLinderski. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E«\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"it-IT\"\u003ECicero\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\nand Sallust on Vargunteius\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"it-IT\"\u003E»\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E.\nEm: \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Ci\u003EHistoria\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E12\n(1963),\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n    \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003Epp.\n511–12.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0cm; margin-left: 0.19cm; margin-top: 0.15cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003EA.\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003ELintott.\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003EPlutarch:\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Ci\u003EDemosthenes\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003E\nand \u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"it-IT\"\u003E\u003Ci\u003ECicero\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E.\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"it-IT\"\u003EClarendon\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"fr-FR\"\u003EAncient\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003EHistory\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\nSeries. Oxford: Oxford \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003EUniversity\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003EPress,\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n2013.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0cm; margin-left: 0.19cm; margin-top: 0.15cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003EG.\nManuwald, ed. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"it-IT\"\u003E\u003Ci\u003ECicero,\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Ci\u003EAgrarian\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"nl-NL\"\u003E\u003Ci\u003ESpeeches:\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E\u003Ci\u003EIntroduction,\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"de-DE\"\u003E\u003Ci\u003EText,\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Ci\u003ETranslation,\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003E\nand \u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Ci\u003ECommentary\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E.\nOxford: Oxford \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003EUniversity\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003EPress,\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n2018.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0cm; margin-left: 0.19cm; margin-top: 0.15cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003EE.\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003ERawson.\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E«\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"it-IT\"\u003ECicero\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003Ethe\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003EHistorian\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\nand \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"it-IT\"\u003ECicero\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003Ethe\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"fr-FR\"\u003EAntiquarian\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"it-IT\"\u003E»\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E.\nEm: \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Ci\u003EThe\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E\u003Ci\u003EJournal\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Ci\u003Eof\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"it-IT\"\u003E\u003Ci\u003ERoman\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"de-DE\"\u003E\u003Ci\u003EStudies\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003E\n\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E62\n(1972), pp. 33–45.\u003C\/span\u003E\u003C\/span\u003E\u003C\/p\u003E\n\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0cm; margin-left: 0.19cm; margin-top: 0.15cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003EA.\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"it-IT\"\u003EScatolin.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E«\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E\u003Ci\u003EInventio\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\ne \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"fr-FR\"\u003E\u003Ci\u003Edispositio\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\nno debate \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"it-IT\"\u003Esenatorial\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\nde \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003EBellum\nCatilinae\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E50.4–52,\nde Salú\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"fr-FR\"\u003Estio\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"it-IT\"\u003E»\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E.\nEm: \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003EProblemas\nde \u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"it-IT\"\u003E\u003Ci\u003EHistoriografia\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003E\nHelenı́\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"it-IT\"\u003E\u003Ci\u003Estica\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E.\nEd. por\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003EB.B.\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"it-IT\"\u003ESebastiani,\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"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=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0cm; margin-left: 0.19cm; margin-top: 0.15cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003EA.\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"it-IT\"\u003EScatolin.\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003ESalú\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"it-IT\"\u003E\u003Ci\u003Estio.\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003E\nA \u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Ci\u003EC\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003Eonjuração\nde Catilina\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E.\nSão Paulo: \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"sv-SE\"\u003EHedra,\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n2018.\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\n\u003C\/p\u003E\n\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0cm; margin-left: 0.19cm; margin-top: 0.15cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003EM.\nVárzeas. Plutarco. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003EVidas\nparalelas: Dem\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Ci\u003Eó\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Ci\u003Estenes\ne Cı́\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\u003Ci\u003Ecero\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\n(2\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003Ea\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"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=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0cm; margin-left: 0.19cm; margin-top: 0.15cm; orphans: 0; widows: 0;\"\u003E\n\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003EP. \u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"en-US\"\u003E\n\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"it-IT\"\u003EViti,\ned. Leonardo Bruni. \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"it-IT\"\u003E\u003Ci\u003EOpere\nletterarie e politiche.\u003C\/i\u003E\u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"font-family: Palatino Linotype, serif;\"\u003E\u003Cspan lang=\"it-IT\"\u003E\nClassici. UTET, 2013. \u003C\/span\u003E\u003C\/span\u003E\u003C\/span\u003E\u003Cspan style=\"color: #00000a;\"\u003E\u003Cspan style=\"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=\"justify\" lang=\"pt-PT\" style=\"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=\"sdfootnote1\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote1anc\" name=\"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=\"en-US\"\u003E\u003Ci\u003E.\n\t\u003C\/i\u003E\u003C\/span\u003ETodas as datas \u003Cspan lang=\"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=\"sdfootnote2\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote2anc\" name=\"sdfootnote2sym\"\u003E2\u003C\/a\u003E\u003Csup\u003E\u0002\u003C\/sup\u003E\u003Cspan lang=\"en-US\"\u003E\n\t\u003C\/span\u003EViti 2013: 276.\u003Cspan lang=\"en-US\"\u003E \u003C\/span\u003E\n\t\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote3\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote3anc\" name=\"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=\"en-US\"\u003E.\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote4\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote4anc\" name=\"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=\"sdfootnote5\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote5anc\" name=\"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=\"sdfootnote6\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote6anc\" name=\"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=\"en-US\"\u003E\n\t“\u003C\/span\u003Euma tentativa de restabelecer o lugar de Cícero como\n\tfigura central\u003Cspan lang=\"en-US\"\u003E” \u003C\/span\u003E(Ianziti\u003Cspan lang=\"en-US\"\u003E\n\t\u003C\/span\u003E2012\u003Cspan lang=\"en-US\"\u003E: 51\u003C\/span\u003E), ou  de \u003Cspan lang=\"en-US\"\u003E“\u003C\/span\u003Evalorizar\n\ta figura de Cícero,\u003Cspan lang=\"en-US\"\u003E m\u003C\/span\u003Einimizando a\n\timportância de César e Catão\u003Cspan lang=\"en-US\"\u003E\"\u003C\/span\u003E\n\t(Pradelle\u003Cspan lang=\"en-US\"\u003E \u003C\/span\u003E2008\u003Cspan lang=\"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=\"en-US\"\u003E\n\t\u003C\/span\u003EDrexler\u003Cspan lang=\"en-US\"\u003E \u003C\/span\u003E1976\u003Cspan lang=\"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=\"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=\"sdfootnote7\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote7anc\" name=\"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=\"en-US\"\u003E \u003C\/span\u003Ee críticos\n\tcontemporâneos chegam a conclusões análogas às de Plutarco e\n\tBruni: cf., por exemplo,\u003Cspan lang=\"en-US\"\u003E \u003C\/span\u003EDrummond\u003Cspan lang=\"en-US\"\u003E\n\t\u003C\/span\u003E1995\u003Cspan lang=\"en-US\"\u003E: 14\u003C\/span\u003E (\u003Cspan lang=\"en-US\"\u003E“…\n\ti\u003C\/span\u003En the\u003Cspan lang=\"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=\"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=\"en-US\"\u003E”\u003C\/span\u003E).\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote8\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote8anc\" name=\"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=\"en-US\"\u003E.\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote9\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote9anc\" name=\"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=\"sdfootnote10\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote10anc\" name=\"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=\"sdfootnote11\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote11anc\" name=\"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=\"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=\"sdfootnote12\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote12anc\" name=\"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=\"sdfootnote13\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote13anc\" name=\"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=\"sdfootnote14\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote14anc\" name=\"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 =\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=\"sdfootnote15\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote15anc\" name=\"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=\"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=\"sdfootnote16\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote16anc\" name=\"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=\"en-US\"\u003E \u003C\/span\u003E(MS\n\tHarl. 3426, hoje na British Library, fo. 138\u003Cspan lang=\"en-US\"\u003E;\n\t\u003C\/span\u003Eref. em\u003Cspan lang=\"en-US\"\u003E \u003C\/span\u003EPradelle\u003Cspan lang=\"en-US\"\u003E\n\t\u003C\/span\u003E2008\u003Cspan lang=\"en-US\"\u003E: 431\u003C\/span\u003E)\u003Cspan lang=\"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=\"sdfootnote17\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote17anc\" name=\"sdfootnote17sym\"\u003E17\u003C\/a\u003E\u003Csup\u003E\u0002\u003C\/sup\u003E\n\tFryde 1983:\u003Cspan lang=\"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=\"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=\"en-US\"\u003E.\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote18\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote18anc\" name=\"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=\"en-US\"\u003E \u003C\/span\u003E40.\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote19\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote19anc\" name=\"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=\"sdfootnote20\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote20anc\" name=\"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=\"font-family: Times New Roman, serif;\"\u003E\u003Cspan lang=\"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=\"sdfootnote21\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote21anc\" name=\"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=\"sdfootnote22\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote22anc\" name=\"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=\"font-variant: small-caps;\"\u003Ebce\u003C\/span\u003E […], a\n\tsale of land designated for sale since 81 \u003Cspan style=\"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=\"font-variant: small-caps;\"\u003Ebce\u003C\/span\u003E”\u003Cspan lang=\"en-US\"\u003E\n\t\u003C\/span\u003E(grifo nosso).\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote23\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote23anc\" name=\"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=\"sdfootnote24\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote24anc\" name=\"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=\"font-family: Times New Roman, serif;\"\u003E\u003Cspan lang=\"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=\"sdfootnote25\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote25anc\" name=\"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=\"en-US\"\u003E \u003C\/span\u003E\u003Cspan style=\"font-family: Times Roman, serif;\"\u003E\u003Ci\u003ETLRR\u003C\/i\u003E\u003C\/span\u003E:\n\tcaso 241\u003Cspan lang=\"en-US\"\u003E.\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote26\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote26anc\" name=\"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=\"sdfootnote27\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote27anc\" name=\"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=\"en-US\"\u003E,\n\tque Bruni confronta com Plutarco.\u003C\/span\u003E\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote28\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote28anc\" name=\"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=\"sdfootnote29\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote29anc\" name=\"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=\"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=\"sdfootnote30\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote30anc\" name=\"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=\"sdfootnote31\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote31anc\" name=\"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=\"sdfootnote32\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote32anc\" name=\"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=\"sdfootnote33\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote33anc\" name=\"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=\"font-family: Times Roman, serif;\"\u003E\u003Ci\u003EEAH\u003C\/i\u003E\u003C\/span\u003E:\n\t\u003Cspan style=\"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=\"en-US\"\u003E\u003Ci\u003E\n\t\u003C\/i\u003E\u003C\/span\u003E\u003Cspan lang=\"en-US\"\u003Eem questão\u003C\/span\u003E, cf. Drexler 1976:\n\t129–131.\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cdiv id=\"sdfootnote34\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote34anc\" name=\"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=\"en-US\"\u003ELinderski\n\t1963: 511\u003C\/span\u003E–\u003Cspan lang=\"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=\"sdfootnote35\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote35anc\" name=\"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=\"sdfootnote36\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote36anc\" name=\"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=\"sdfootnote37\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote37anc\" name=\"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=\"sdfootnote38\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote38anc\" name=\"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=\"sdfootnote39\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote39anc\" name=\"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=\"sdfootnote40\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote40anc\" name=\"sdfootnote40sym\"\u003E40\u003C\/a\u003E\u003Csup\u003E\u0002\u003C\/sup\u003E\n\tComo bem observa\u003Cspan lang=\"en-US\"\u003E \u003C\/span\u003EPradelle\u003Cspan lang=\"en-US\"\u003E\n\t\u003C\/span\u003E2008\u003Cspan lang=\"en-US\"\u003E: \u003C\/span\u003E455, n. 1, Bruni diverge,\n\taqui, dos relatos de Salústio, Plutarco, Apiano e Dião Cássio, \u003Cspan lang=\"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=\"en-US\"\u003E\n\t\u003C\/span\u003E\u003Ci\u003Epro nostro arbitrio voluntateque\u003C\/i\u003E [\u003Cspan lang=\"en-US\"\u003E“\u003C\/span\u003Esegundo\n\tnosso arbítrio e vontade\u003Cspan lang=\"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=\"sdfootnote41\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote41anc\" name=\"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=\"sdfootnote42\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote42anc\" name=\"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=\"sdfootnote43\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote43anc\" name=\"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=\"sdfootnote44\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote44anc\" name=\"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=\"sdfootnote45\"\u003E\n\t\u003Cp align=\"justify\" lang=\"pt-PT\" style=\"margin-bottom: 0.35cm; margin-top: 0cm; page-break-before: always;\"\u003E\n\t\u003Ca class=\"sdfootnotesym\" href=\"#sdfootnote45anc\" name=\"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=\"en-US\"\u003E \u003C\/span\u003E2008\u003Cspan lang=\"en-US\"\u003E: \u003C\/span\u003E459,\n\tn. 3.\u003C\/p\u003E\n\u003C\/div\u003E\n\u003Cp style=\"text-align: center;\"\u003E\u0026nbsp;\u003C\/p\u003E"},"link":[{"rel":"replies","type":"application/atom+xml","href":"http:\/\/www.revistasisifo.com\/feeds\/3727363470584983807\/comments\/default","title":"Postar comentários"},{"rel":"replies","type":"text/html","href":"http:\/\/www.revistasisifo.com\/2021\/08\/cicero-novus-de-leonardo-bruni-de.html#comment-form","title":"0 Comentários"},{"rel":"edit","type":"application/atom+xml","href":"http:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/3727363470584983807"},{"rel":"self","type":"application/atom+xml","href":"http:\/\/www.blogger.com\/feeds\/1072695390919205880\/posts\/default\/3727363470584983807"},{"rel":"alternate","type":"text/html","href":"http:\/\/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":"http:\/\/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":"http:\/\/1.bp.blogspot.com\/_Pv4oC_hV0oo\/SW4tlHisWaI\/AAAAAAAAAAY\/IDRYPZqX6CA\/S220\/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"}}]}});